Christ reproves the Scribes. He cures the daughter of the woman of Canaan: and many others: and feeds four thousand with seven loaves.
The Pharisees of Hierusalem comming so farre to carpe him, he chargeth vvith a tradition contrarie to Gods commaundement. 10 And to the people he yeldeth the reason of that vvhich they reproued: 15 and againe to his Disciples, shevving the ground of the Pharisaical vvashing (to vvitte, that meates othervvise defile the soule) to be false. 21 then he goeth aside to hide him self among the Gentils: vvhere, in a vvoman he findeth such faith, that he is faine, lest the Gentils should before the time extort the vvhole bread, as she had a crumme, to returne to the levves. 34 vvhere (al contrarie to those Pharises) the common people seeke vvonderfully vnto him. and he after he hath cured their diseased feedeth 4000 of them vvith seuen loaues.
1Then came to him from Jerusalem scribes and Pharisees, saying:Allora se gli accostarono degli Scribi, e de' Farisei di Gerusalemme, e gli dissero:THEN came to him from Hierusalem Scribes and Pharisees, saying,Tunc accesserunt ad eum ab Jerosolymis scribæ et pharisæi, dicentes: 2Why do thy disciples transgress the tradition of the ancients? For they wash not their hands when they eat bread.Per qual motivo i tuoi discepoli trasgrediscono le tradizioni de' seniori? Imperocché non si lavano le mani, quando mangiano.Why do thy Disciples transgresse the tradition of the Auncientes? For they wash not their hāds when they eate bread.Quare discipuli tui transgrediuntur traditionem seniorum ? non enim lavant manus suas cum panem manducant. 3But he answering, said to them: Why do you also transgress the commandment of God for your tradition? For God said:Ma egli rispose loro: E voi ancora perché trasgredite il comando di Dio in grazia della vostra tradizione? Imperocché Dio ha detto:But he ansvvering said to them: Why do you also transgresse the cōmaundement of God for your tradition? For God said,Ipse autem respondens ait illis: Quare et vos transgredimini mandatum Dei propter traditionem vestram ? Nam Deus dixit: 4Honour thy father and mother: And: He that shall curse father or mother, let him die the death.Onora il padre, e la madre, e, chi maledirà il padre, o la madre, sia punito di morte.Honour father and mother. and, Heth it shal curse father or mother, dying let him dye.Honora patrem, et matrem: et, Qui maledixerit patri, vel matri, morte moriatur. 5But you say: Whosoever shall say to father or mother, The gift whatsoever proceedeth from me, shall profit thee.Ma voi altri dite: Chicchessia potrà, dire al padre, o alla madre: Qualunque: offerta, che è fatta da me, gioverà a te:But you say, Whosoeuer shal say to father or mother, The gift vvhatsoeuer procedeth from me, shal profite the:Vos autem dicitis: Quicumque dixerit patri, vel matri: Munus, quodcumque est ex me, tibi proderit: 6And he shall not honour his father or his mother: and you have made void the commandment of God for your tradition.E non assisterà il padre, o la madre: e avete colla vostra tradizione annichilato il comandamento di Dio.and shal not honour his father or his mother: and you haue made frustrate the cōmaundement of God for your ovvne tradition.et non honorificavit patrem suum, aut matrem suam: et irritum fecistis mandatum Dei propter traditionem vestram. 7Hypocrites, well hath Isaias prophesied of you, saying:Ipocriti, ottimamente profetò di voi, Isaia, dicendo:Hypocrites, vvel hath Esay Prophecied of you, saying,Hypocritæ, bene prophetavit de vobis Isaias, dicens:
8This people honoureth me with their lips: but their heart is far from me.Questo popolo m'onora colle labbra: ma il loro cuore è lungi da me.This people honoureth me vvith their lippes: but their hart is farre from me.Populus hic labiis me honorat: / cor autem eorum longe est a me. 9And in vain do they worship me, teaching doctrines and commandments of men.E invano mi onorano insegnando dottrine, e comandamenti di uomini.And in vaine do they vvorshippe me, teaching doctrines and commaundements of men.Sine causa autem colunt me, / docentes doctrinas et mandata hominum. 10And having called together the multitudes unto him, he said to them: Hear ye and understand.E chiamate a se le turbe disse, loro: Udite, e intendete.And hauing called together the multitudes vnto him, he said to them, Heare ye and vnderstand.Et convocatis ad se turbis, dixit eis: Audite, et intelligite. 11Not that which goeth into the mouth defileth a man: but what cometh out of the mouth, this defileth a man.Non è quello, che entra per la bocca, imbratta l'uomo: ma quello, che esce dalla bocca, questo è, che l'uomo rende immondo.Not that vvhich entreth into the mouth, defileth a man: but that vvhich procedeth out of the mouth, that defileth a man.Non quod intrat in os, coinquinat hominem: sed quod procedit ex ore, hoc coinquinat hominem. 12Then came his disciples, and said to him: Dost thou know that the Pharisees, when they heard this word, were scandalized?Allora accostatisi a lui i discepoli gli dissero: Sai tu, che i Farisei, udito questo discorso, se ne sono scandalezzati?Then came his Disciples, and said to him, Doest thou knovv that the Pharisees, vvhen they heard this vvord, vvere scandalized?Tunc accedentes discipuli ejus, dixerunt ei: Scis quia pharisæi audito verbo hoc, scandalizati sunt ? 13But he answering, said: Every plant which my heavenly Father hath not planted, shall be rooted up.Ma egli rispose: Qualunque pianta non piantata dal celeste mio Padre sarà sradicata.But he ansvvering sayd: All planting vvhich my heauenly father hath not planted, shal be rooted vp.At ille respondens ait: Omnis plantatio, quam non plantavit Pater meus cælestis, eradicabitur. 14Let them alone: they are blind, and leaders of the blind. And if the blind lead the blind, both fall into the pit.Non badate a loro: sono ciechi, e guide di ciechi: e se un cieco ne guida un altro, cadono amendue nella fossa.Let them alone: blinde they are, guides of the blinde. And if the blinde be guide to the blinde, both fall into the ditch.Sinite illos: cæci sunt, et duces cæcorum; cæcus autem si cæco ducatum præstet, ambo in foveam cadunt.
15And Peter answering, said to him: Expound to us this parable.Pietro allora prese la parola, e disse: Spiegaci questa parabola.And Peter ansvvering sayd to him, Expound vs this parable.Respondens autem Petrus dixit ei: Edissere nobis parabolam istam. 16But he said: Are you also yet without understanding?Ma egli disse: Siete tutt'ora anche voi senza intelletto?But he sayd, Are you also as yet vvithout vnderstanding?At ille dixit: Adhuc et vos sine intellectu estis ? 17Do you not understand, that whatsoever entereth into the mouth, goeth into the belly, and is cast out into the privy?Non comprendete voi, che tutto ciò, che entra per la bocca, passa nel ventre, e di lì nel secesso?Do you not vnderstand, that al that entreth into the mouth, goeth into the belly, and is cast forth into the priuy?Non intelligitis quia omne quod in os intrat, in ventrem vadit, et in secessum emittitur ? 18But the things which proceed out of the mouth, come forth from the heart, and those things defile a man.Ma quel, che esce dalla bocca, viene dal cuore, e questo imbratta l'uomo.But the things that proceede out of the mouth, come forth from the hart, and those things defile a man.Quæ autem procedunt de ore, de corde exeunt, et ea coinquinant hominem: 19For from the heart come forth evil thoughts, murders, adulteries, fornications, thefts, false testimonies, blasphemies.Imperocché dal cuore partono i mali pensieri, gli omicidj, gli adulterj, le fornicazioni, i furti, i falsi testimonj, le maldicenze.For from the hart come forth euil cogitations, murders, aduoutries, fornications, thefts, false testimonies, blasphemies.de corde enim exeunt cogitationes malæ, homicidia, adulteria, fornicationes, furta, falsa testimonia, blasphemiæ: 20These are the things that defile a man. But to eat with unwashed hands doth not defile a man.Queste sono le cose, che imbrattano l'uomo; ma il mangiare senza lavarsi le mani non imbratta l'uomo.These are the things that defile a man but to eate vvith vnvvashen hands, doeth not defile a man.hæc sunt, quæ coinquinant hominem. Non lotis autem manibus manducare, non coinquinat hominem. 21And Jesus went from thence, and retired into the coasts of Tyre and Sidon.E partitosi Gesù da quel luogo si ritirò dalle parti di Tiro, e di Sidone.And IESVS vvent forth from thence and retired into the quarters of Tyre and Sidon.Et egressus inde Jesus secessit in partes Tyri et Sidonis. 22And behold a woman of Canaan who came out of those coasts, crying out, said to him: Have mercy on me, O Lord, thou son of David: my daughter is grievously troubled by a devil.Quand'ecco una donna Cananea uscita da que' contorni alzò la voce, dicendogli: Abbi pietà di me, Signore, figliuolo di Davidde: la mia figliuola è malamente tormentata dal demonio.And behold a vvoman of Chanaan came forth out of those coastes, and crying out, sayd to him, Haue mercie vpon me, O lord the Sonne of Dauid: my daughter is sore vexed of a Deuil.Et ecce mulier chananæa a finibus illis egressa clamavit, dicens ei: Miserere mei, Domine fili David: filia mea male a dæmonio vexatur.
23Who answered her not a word. And his disciples came and besought him, saying: Send her away, for she crieth after us:Ma egli non le fece motto. E accostatisi a lui i discepoli lo pregavano dicendogli: Spediscila: attesoché ci grida dietro.Who ansvvered her not a vvord. And his Disciples came and besought him saying, Dimisse her: because she crieth out after vs:Qui non respondit ei verbum. Et accedentes discipuli ejus rogabant eum dicentes: Dimitte eam: quia clamat post nos. 24And he answering, said: I was not sent but to the sheep, that are lost of the house of Israel.Ma egli rispose, e disse: Non sono stato mandato se non alle pecorelle perdute della casa d'Israele.And he ansvvering said: I vvas not sent but to the sheepe that are lost of the house of Israel.Ipse autem respondens ait: Non sum missus nisi ad oves, quæ perierunt domus Israël. 25But she came and adored him, saying: Lord, help me.Ma quella se gli approssimò, e lo adorò dicendo: Aiutami, Signore.But she came and adored him, saying, Lord, help me.At illa venit, et adoravit eum, dicens: Domine, adjuva me. 26Who answering, said: It is not good to take the bread of the children, and to cast it to the dogs.Ed egli le rispose: Non è ben fatto di prendere il pane dei figliuoli, e gettarlo ai cani.Who ansvvering, said: It is not good to take the bread of the Children, and to cast it to the dogges.Qui respondens ait: Non est bonum sumere panem filiorum, et mittere canibus. 27But she said: Yea, Lord; for the whelps also eat of the crumbs that fall from the table of their masters.Ella però disse: Benissimo, Signore; imperocché anche i cagnolini mangiano le bricciole, che cadono dalla tavola de' loro padroni.But she said, Yea lord: for the vvhelpes also eate of the crummes that fal from the table of their maisters.At illa dixit: Etiam Domine: nam et catelli edunt de micis quæ cadunt de mensa dominorum suorum. 28Then Jesus answering, said to her: O woman, great is thy faith: be it done to thee as thou wilt: and her daughter was cured from that hour.Allora Gesù le rispose, e disse: O donna, grande è la tua fede: ti sia fatto come desideri. E da quel punto fu risanata la sua figliuola.Then IESVS ansvvering said to her, O vvoman, great is thy faith: be it done to thee as thou vvilt: and her daughter vvas made hole from that houre.Tunc respondens Jesus, ait illi: O mulier, magna est fides tua: fiat tibi sicut vis. Et sanata est filia ejus ex illa hora. 29And when Jesus had passed away from thence, he came nigh the sea of Galilee: and going up into a mountain, he sat there.Ed essendo Gesù partito di là, andò verso il mare di Galilea, e salito sopra un monte stava quivi a sedere.And vvhen IESVS vvas passed from thence, he came beside the sea of Galilee: and ascending into the mountaine, sare there.Et cum transisset inde Jesus, venit secus mare Galilææ: et ascendens in montem, sedebat ibi.
30And there came to him great multitudes, having with them the dumb, the blind, the lame, the maimed, and many others: and they cast them down at his feet, and he healed them:E se gli accostò una gran turba di popolo, che conduceva seco de' muti, de' ciechi, degli zoppi, e stroppiati, e molti altri (malati): e li gettarono a' suoi piedi, e li guarì:And there came to him great multitudes, hauing vvith them dumme persons, blinde, lame, feeble, and many others: and they cast them dovvne at his feete, and he cured them:Et accesserunt ad eum turbæ multæ, habentes secum mutos, cæcos, claudos, debiles, et alios multos: et projecerunt eos ad pedes ejus, et curavit eos, 31So that the multitudes marvelled seeing the dumb speak, the lame walk, the blind see: and they glorified the God of Israel.Talmente che le turbe restavano ammirate, vedendo, come i muti parlavano, camminavano gli zoppi, e i ciechi vedevano: e ne davano gloria al Dio d'Israele.so that the multitudes marueled seeing the dumme speake, the lame vvalke, the blinde see: and they magnified the God of Israel.ita ut turbæ mirarentur, videntes mutos loquentes, claudos ambulantes, cæcos videntes: et magnificabant Deum Israël. 32And Jesus called together his disciples, and said: I have compassion on the multitudes, because they continue with me now three days, and have not what to eat, and I will not send them away fasting, lest they faint in the way.Ma Gesù, chiamati a se i suoi discepoli, disse loro: Ho pietà di questo popolo, perché sono già tre giorni, che non si distaccan da me, e non hanno niente da mangiare: e non voglio rimandarli digiuni, perché non isvengano per strada.And IESVS called together his Disciples, and said: I pitie the multitude: because three dayes novv they continue vvith me, and haue not vvhat to eate: and dimisse them fasting I vvil not, lest they fainte in the vvay.Jesus autem, convocatis discipulis suis, dixit: Misereor turbæ, quia triduo jam perseverant mecum, et non habent quod manducent: et dimittere eos jejunos nolo, ne deficiant in via. 33And the disciples say unto him: Whence then should we have so many loaves in the desert, as to fill so great a multitude?E gli dissero i discepoli: Ha donde caverem noi in un deserto tanto pane da saziare turba sì grande?And the disciples say vnto him: vvhence then may vve gette so many loaues in the desert as to fil so great a multitude?Et dicunt ei discipuli: Unde ergo nobis in deserto panes tantos, ut saturemus turbam tantam ? 34And Jesus said to them: How many loaves have you? But they said: Seven, and a few little fishes.E Gesù disse loro: Quanti pani avete voi? Ed essi risposero: Sette, ed alcuni pochi pesciolini.And IESVS sayd to them, Hovv many loaues haue you? but they sayd, Seuen, & a fevv litle fishes.Et ait illis Jesus: Quot habetis panes ? At illi dixerunt: Septem, et paucos pisciculos.
35And he commanded the multitude to sit down upon the ground.Ed egli ordinò alla turba, che se desse per terra:And he commaunded the multitude to sit dovvne vpon the ground.Et præcepit turbæ ut discumberent super terram. 36And taking the seven loaves and the fishes, and giving thanks, he brake, and gave to his disciples, and the disciples gave to the people.E presi i sette pani, ed i pesci, e rendute le grazie, gli spezzò, e li diede a' suoi discepoli: e i discepoli li dettero al popolo.And taking the seuen loaues & the fishes, and geuing thankes, he brake, & gaue to his disciples, and the disciples gaue to the people.Et accipiens septem panes, et pisces, et gratias agens, fregit, et dedit discipulis suis, et discipuli dederunt populo. 37And they did all eat, and had their fill. And they took up seven baskets full, of what remained of the fragments.E tutti mangiarono, e si saziarono: e raccolsero de' pezzi avanzati sette sporte piene.And they did al eate, and had their fill. And that vvhich vvas left of the fragments they tooke vp, seuen baskets ful.Et comederunt omnes, et saturati sunt. Et quod superfuit de fragmentis, tulerunt septem sportas plenas. 38And they that did eat, were four thousand men, beside children and women.Or quelli, che avevano mangiato, erano quattromila persone senza i ragazzi, e le donne.And there vvere that did eate, foure thousand men, beside children & vvomen.Erant autem qui manducaverunt quatuor millia hominum, extra parvulos et mulieres. 39And having dismissed the multitude, he went up into a boat, and came into the coasts of Magedan.E licenziate le turbe, entrò in una barca, e andò nei contorni di Magedan.And hauing dimissed the multitude, he vvent vp into a boate, and came into the coastes of Magedan.Et, dimissa turba, ascendit in naviculam: et venit in fines Magedan.
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about the year A.D. 32.
Josephus
The Pharisees observed a rigid and simple mode life, disdaining all luxurious delicacies. They scrupulously followed the dicta of reason, and paid the greatest veneration and implicit obedience to the opinions and traditions of their seniors. All contingencies they ascribe to fate, but not to the exclusion of free-will. The immortality of the soul, and a future state of rewards and punishments, were favourite tenets with them, and their fame for wisdom, temperance, and integrity was proverbial. (Josephus, Antiq. Book XVIII, ch. II.)
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Estius
Why do thy disciples transgress the tradition. The Pharisees had various traditions delivered down from their ancestors, called deuterseis, of which some were works of supererogation, others were contrary to the law. (Estius)
Jansenius
It is a great proof of malice in the Pharisees, and of irreproachable character in our Lord, that they should be reduce to notice triffles, no ways connected with either piety or religion. ... They moreover betrayed their superstition, by insisting on the observance of these outward ceremonies, as essential parts of piety, which were not commanded by any law, (were certainly of no divine origin) and which, at most, were duties of civility, or emblems of interior purity. (Jansenius)
Witham
The tradition of the ancients? They do not say the written law, which did not prescribe these washings of hands, cups, pots, beds, etc. These traditions came only from the doctors of their law, who are called elders, which is a name of dignity, as was that of senator among the Romans, and so, in English, are the names of major, alderman, etc. See Acts v.[xv.?] 6. etc. (Witham)
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Ven. Bede
Why do you also. The Jews understanding the saying of the prophets, "wash yourselves and be clean," in a carnal manner, they made a precept of not eating without first washing their hands. (Ven. Bede)
The traditions here alluded to, and which they call the oral law, were respected equally with the written law, by all the Jews, except the sect of Caraites; they were collected in seventy-two books, and composed the cabbala, and were kept by Gamaliel and other heads of the sanhedrim, till the destruction of Jerusalem. About 120 years after this, Rabbi Judas composed a book of them, called Mishna, or second law; afterwards two supplements and explanations were given, viz. the Talmud of Jerusalem, and the Talmud of Babylon. By these the Jews are still governed in ecclesiastical matters.
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Witham
The gift whatsoever proceedeth from me, shall profit thee.[Ver. 5. Mark 7:11. Quodcunque ex me, tibi profuerit. In the Greek, both in St. Matthew and St. Mark, doron, o ean ex emou, ophelethes, tibi prosit.] This gift is called Corban, Mark 7:11. Now, as to the sense of this obscure place, I shall mention two expositions that seem preferable to others. The first is, as if a son said to his father or mother, Whatsoever was mine, (with which indeed I might have assisted you, my parents) I have given, that is promised to give to the temple: and being to keep this promise, I need not, or I cannot now assist you. The second interpretation is, as if the son said to his father or mother, Whatsoever gift I have made to God will be profitable to you, as well as to me; or, let it be profitable to you, (which is more according to the Greek text, both here and in St. Mark) and therefore I am no further obliged to assist you. (Witham)
Challoner
That is, the offering that I shall make to God, shall be instead of that which should be expended for thy profit. This tradition of the Pharisees was calculated to enrich themselves, by exempting children from giving any further assistance to their parents, if they once offered to the temple and the priests that which should have been the support of their parents. But this was a violation of the law of God, and of nature, which our Saviour here condemns. (Challoner)
St. Chrysostom
They committed a double crime. They neither offered the gift to God, nor succoured their parents in their distress. (St. Chrysostom, hom. lii.)
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Witham
And he shall not honour; that is, assist his father or his mother. It is doubtful whether these may not be the words of the Pharisees; but they rather seem the words of our Saviour Christ, especially seeing that in St. Mark, Christ himself adds: And, farther, you suffer him not to do any thing for his father or mother, making void the word of God by your tradition. (Witham)
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Tirinus
In vain they worship, or think they worship God, who neglect the divine commandments to observe the commands of men. We must not here suppose that Christ censures the commands of the Church, or the tradition of the apostles, because these are in nowise contrary to the divine law, but rather serve to enforce it, and reduce it to practice; nor are they so much the commands of men, as of God, delivered to us by his ambassadors. Christ censures such as are merely human, such as those mentioned here, which are vain and futile, as the superstitious washing of hands; or erroneous, as that the soul is defiled by meat; or openly contrary to natural and divine law, as the defrauding parents of their just support. (Tirinus)
It is evidently erroneous to argue from this text against apostolic traditions. St. Paul tells the Thessalonians, to stand fast, and hold the traditions which they had been taught, whether by word of mouth or by epistles. (2 Thessalonians 2:14.)
Challoner
Commandments of men. The doctrines and commandments here reprehended, are such as are either contrary to the law of God, (as that of neglecting parents, under pretence of giving to God) or at least are frivolous, unprofitable, and no ways conducing to true piety, as that of often washing hands, etc. without regard to the purity of the heart. But as to the rules and ordinances of the holy Church, touching fasts, festivals, etc. these are no ways repugnant to, but highly agreeable to God's holy word, and all Christian piety; neither are they to be counted among the doctrines and commandments of men, because they proceed not from mere human authority, but from that which Christ has established in his Church; whose pastors he has commanded us to hear and obey, even as himself. (Luke 10:16.; Matthew 18:17) (Challoner)
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Witham
Not that which goeth into the mouth, etc. We must heartily pity and pray to God for those who blindly pretend from hence, that to eat any kind of meats, or as often as a man pleaseth on fasting-days, can defile no man. (Witham)
Challoner
No uncleaness in meat, nor any dirt contracted by eating it with unwashed hands, can defile the soul; but sin alone, or a disobedience of the heart to the ordinance and will of God. And thus, when Adam took the forbidden fruit, it was not the apple which entered into his mouth, but the disobedience to the law of God, which defiled him. The same is to be said if a Jew, in the time of the old law, had eaten swine's flesh; or a Christian convert, in the days of the apostles, contrary to their ordinance, had eaten blood; or if any of the faithful, at present, should transgress the ordinance of God's Church, by breaking the fasts: for in all these cases the soul would be defiled, not indeed by that which goeth into the mouth, but by the disobedience of the heart, in wilfully transgressing the ordinance of God, or of those who have their authority from him. (Challoner)
Tirinus
Jesus Christ by no means prohibits fasting and abstinence from certain food, and at certain times, or he would have been immediately accused of contradicting the law; he only says, that meat which they esteem unclean does not of itself, and by its own nature, defile the soul; which is what the Pharisees (and before them Pythagoras, and after them the Manicheans) maintained, and which St. Paul warmly confutes. (1 Timothy 4:4) (Tirinus)
If a man gets intoxicated, adducing this same plea, that what entereth by the mouth, etc. is not the answer obvious; that it is not the wine, but the intemperance, contrary to the law of God, which defileth him: for drunkards shall not possess the kingdom of God. (1 Corinthians 6:10)
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Jansenius
Scandalized. When the Pharisees had received our Lord's answer, they had nothing to reply. His disciples perceiving their indignation, came and asked Jesus if he observed they were scandalized, that is offended. It is probable the disciples were also a little hurt, or afraid lest his words were contrary to the law of Moses or the tradition of the ancients, and took this occasion of having their scruples removed. St. Hilary, St. Chrysostom and Theophylactus understand this answer, Every plant, etc. to signify that every doctrine not proceeding from God, consequently the traditions of the Pharisees here in question, were to be eradicated by the promulgation of the gospel truths, which were not to remain unpublished on account of the scandal some interested or prejudiced persons might choose to take therefrom. (Jansenius)
Denis the Carthusian
It must be here observed, that Christ was not the direct cause of scandal to the Jews, for such scandal would not be allowable; he only caused it indirectly, because it was his doctrine, at which, through their own perversity, they took scandal. (Denis the Carthusian)
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St. Jerome
Let them alone. It must not be hence inferred, that he desired not the conversion of the Scribes and Pharisees. He only says: if, through their own perversity, they choose to take scandal, let them do it; we must not neglect to teach the truth, though it displease men. (St. Jerome)
Paulus de Palacio
When, says St. Gregory, we see scandal arise from our preaching truth, we must rather suffer it to take place than desert the truth. Our Lord says they are blind, let us leave them. For the land which has often been watered with the dews of heaven, and still continues barren is deserted. Behold your house shall be left desolate. (Luke 13:35) And Isaias 5:6. says, It shall not be pruned, and it shall not be digged, but briers and thorns shall come upon it; and I will command the clouds to rain no more rain upon it. For, although God never refuses man grace sufficient to enable him to rise, if he pleases, yet he sometimes denies such assistance as would render his rise easy. The state of a sinner is then desperate indeed, when Christ tells his disciples to leave him. For as the Sodomites were destroyed, so soon as Lot, who was just and good in the sight of God, had departed from them, and as Jerusalem was laid waste when Jesus went out of it, (for he suffered without the gates) so the sinner is in a very dangerous state, when he is left by the ministers of religion as one infected with a mortal distemper. (Paulus de Palacio)
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Idem
For out of the heart. We must here observe, that our divine Redeemer mentions offences against our neighbour, to shew us that he is even more desirous we should love our neighbour than worship himself. (Idem.)
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St. Chrysostom
Confines of Tyre. It perhaps may be asked, why Jesus went among the Gentiles, when he had commanded his apostles to avoid those countries? One reason may be, that our Saviour was not subject to the same rules he gave his disciples; another reason may be brought, that he did not go then to preach; hence St. Matthew observes that he kept himself retired. (St. Chrysostom)
Tyre and Sidon were both situated on the Mediterranean sea, about 20 miles distant from each other, and the adjoining country to the west and north of Galilee was called the coast or territories of Tyre and Sidon. The old inhabitants of this tract were descendants of Chanaan, (for Sidon was his eldest son) and continued in possession of it much longer than they did of any other part of the country. The Greeks called it Phoenicia; and when, by right of conquest, it became a province of Syria, it took the name of Syrophoenicia; hence the woman, whom St. Matthew calls a Chanaanite, St. Mark calls a Syrophoenician and Gentile; as being both by religion and language a Greek.
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Glossa
It is probable that woman first cried out before the door, and assembled a crowd, and then went into the house. Have mercy on me. The great faith of the Chanaanaean woman is justly extolled. She believed him to be God, whom she calls her Lord, and him a man, whom she styles the Son of David. She lays no stress upon her own merits, but supplicates for the mercy of God; neither does she say, have mercy on my daughter, but have mercy on me. ... To move him to compassion, she lays all her grief and sorrow before him in these afflicting words: my daughter is grievously afflicted by a devil. (Glossa.)
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Denis the Carthusian
He answered her not. It must not be supposed that our Saviour refused to hear the woman through any contempt, but only to shew that his mission was in the first instance to the Jews; or to induce her to ask with greater earnestness, so as to deserve more ample assistance. (Denis the Carthusian)
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Witham
And to cast it to the dogs; that is to Gentiles, sometimes so called by the Jews. (Witham)
Haydock
The diminutive word Kunarios, or whelp, is used in both these verses in the Septuagint. Our Lord crosses the wishes of the Chanaanaean, not that he intended to reject her, but that he might bring to light the hidden and secret treasure of her virtue. Let us admire not only the greatness of her faith, but likewise the profoundness of her humility; for when our Saviour called the Jews children, so far from being envious of another's praise, she readily answers, and gives them the title of lords; and when Christ likened her to a dog, she presently acknowledges the meanness of her condition. (St. Chrysostom, hom. liii.) He refused at first to listen to her petition, says the same saint, to instruct us with what faith, humility, and perseverance we ought to pray. To make his servants more sensible of his mercy, and more eager to obtain it, he often appears to pay no attention to their prayers, till he had exercised them in the virtues of humility and patience. Ask, and you shall receive; knock, and it shall be opened to you. (Haydock)
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St. Chrysostom
Be it done. In the beginning God said, Let there be light, and there was light; here Jesus Christ says, let it be done, etc. and her daughter was healed from that hour. So powerful with God is earnest and fervent prayer. (St. Chrysostom, hom. liii.)
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St. Chrysostom
And he healed them. The Chanaanaean was long in obtaining her request, and only prevailed by her importunity; whereas the Jews were cured on declaring their infirmities. Thus were they left without excuse, seeing how much greater was the faith of this poor Gentile woman, than that of the descendants of Abraham. (St. Chrysostom, hom. liii.)
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Haydock
They continue with me now three days, eager to hear his divine instructions, and to witness the greatness of his miracles. The disciples, as if not remembering what Jesus had done on a similar emergency, (see Matthew, 14:16,) expressed their solicitude and uneasiness for the hungered multitude. (Haydock)
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Haydock
He gave thanks to his heavenly Father, for that providential care with which he supplies our wants, even miraculously, when necessary for us. Everywhere his goodness and attention to the wants of his children are manifested, but not more so in the manna of the desert, than in the fertility of the holy land. (Haydock)
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Tirinus
Seven baskets full remained, to intimate that God remunerates with a liberal hand all alms given for his sake. Various are the circumstances attending the present multiplication of the loaves with that in the preceding chapter. In the former, there were five loaves and two fishes; here there are seven loaves and a few little fishes: In the former, 5,000 men were filled, here 4,000: in the former case, 12 baskets full of fragments remained, here seven. (Tirinus)
Haydock
All which sufficiently prove that these were two distinct miracles, to both of which Jesus Christ refers in Matthew 16:9-10. (Haydock)
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Mat. Polus
Magedan. Some copies read Magdalan, others Magadan, or Magedan: this last is found in the Vulgate, and in the best manuscript copies. (Mat. Polus, T. iv, p. 409.)
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The gift, etc.... That is, the offering that I shall make to God, shall be instead of that which should be expended for thy profit. This tradition of the Pharisees was calculated to enrich themselves; by exempting children from giving any further assistance to their parents, if they once offered to the temple and the priests, that which should have been the support of their parents. But this was a violation of the law of God, and of nature, which our Saviour here condemns.
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Commandments of men.... The doctrines and commandments here reprehended are such as are either contrary to the law of God, (as that of neglecting parents, under pretence of giving to God,) or at least are frivolous, unprofitable, and no ways conducing to true piety, as that of often washing hands, etc., without regard to the purity of the heart. But as to the rules and ordinances of the holy church, touching fasts, festivals, etc., these are no ways repugnant to, but highly agreeable to God’s holy word, and all Christian piety: neither are they to be counted among the doctrines and commandments of men; because they proceed not from mere human authority; but from that which Christ has established in his church; whose pastors he has commanded us to hear and obey, even as himself. St. Luke 10. 16; St. Matt. 18. 17.
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Not that which goeth into, etc.... No uncleanness in meat, nor any dirt contracted by eating it with unwashed hands, can defile the soul: but sin alone; or a disobedience of the heart to the ordinance and will of God. And thus when Adam took the forbidden fruit, it was not the apple, which entered into the mouth, but the disobedience to the law of God which defiled him. The same is to be said if a Jew, in the time of the old law, had eaten swine’s flesh; or a Christian convert, in the days of the apostles, contrary to their ordinance, had eaten blood; or if any of the faithful at present should transgress the ordinance of God’s church, by breaking the fasts: for in all these cases the soul would be defiled; not indeed by that which goeth into the mouth; but by the disobedience of the heart, in wilfully transgressing the ordinance of God, or of those who have their authority from him.
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Concordance Mr. 7, 1.
In the liturgy The Gospel vpō wensday the 3. weeke in Lent.
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Concordance Exo. 20, 12.
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Concordance Leu. 20, 9.
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Concordance Esa. 29, 13.
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8. With their lippes.] This is to be vnderstood properly of such as haue euer God in their mouth, the word of our Lord, the Scriptures, the Gospel, but in their hart and al their life be in deede Godles. It may be applied also to such as say their prayers without attention or eleuation of mind to God, whether he vnderstand the prayers or no, that saith them. For many a poore Christian man that vnderstandeth not the wordes he speaketh, hath his hart neerer heauen, more seruor and deuotion, 1. Cor. 14. more edification to him self, more profite in spirit (as the Apostle speaketh) and lesse distractions, then not only al Heretikes Which haue no true feeling of such things, but then many learned Catholikes. And therefore it is not to be vnderstood of praying in vnknowen tongues, as Heretikes sometime expound it, farre wide from the circumstance of the place and Christes intention, speaking of the hypocritical Iewes.
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9. Commaundements of men.] Such only are here called traditions, doctrines, or commaundements of men, which be either repugnant to Gods lawes, as this of defrauding their parents vnder pretense of religion: or which at the lest be friuolous, vnprofitable, and impertinent to pietle or true worshipe, The difference betwene the Iewish traditions here reprehended, and the Churches Apostolical traditions. as that other sort of so often Washing hands and vessels without regard of inward puritie of hart and mind. Let no man therefore be abused with the Protestants peruerse application of this place against the holy lawes, canons, and precepts of the Church and our spiritual Gouernours, concerning fastes, festiuities, and other rules of discipline and due order in life and in the seruice of God. For such are not repugnant but consonant to Gods word and al pietie, and our Lord is truely honoured, worshiped, and serued both by the making and also by the obseruing of them. •. Thes. 2, 15. S. Paul gaue commaundements both by his epistles and by word of mouth, euen in such matters wherein Christ had prescribed nothing at al, 1. Cor. 11. and he chargeth the faithful to obserue the same. Act. 15. The Apostles and Priests at Hierusalem made lawes, and the Christians were bound to obey them. Aug. Ser. de tēp. 251. See 1. Cor. 16, 2. The keeping of Sunday in steede of the Sabboth is the tradition of the Apostles, and dare the Heretikes deny the due obsentation therof to be an acceptable worshipe of God? Epiph. har. 75 They prescribed the Festes of Easter, and whitsontide and other Solemnities of Christ and his Saincts, which the Protestants them selues obserue. Hiero. ep. 54 ad Marcel. cōt. Mont. They appointed the Lent and Imber fastes and other, as wel to chastise the concupiscence of man, as to serue and please God thereby, as is plaine in the fasting of Anna, Tobie, Iudith, Esther, who serued and pleased God thereby. Therefore neither these nor other such Apostolike Ordinances, nor any precepts of the holy Church or of our lawful Pastors are implied in these Pharisaical traditions here reprehended, nor to be compted or called the doctrines and commaundements of men, because they are not made by mere humane power, but by Christes warrant and authoritie, and by such as he hath placed to rule his Church, of whom he saith, Luc. 2, 37 Tob. 12. Iudith c. 8 Esth. 4. Luc. 10, 16 He that heareth you, heareth me: he that despiseth you, despiseth me. They are made by the Holy Ghost, ioyning with our Pastors in the regiment of the faithful, they are made by our Mother the Church, which whosoeuer obieth not, Mat. 18, 17. we are warned to take him as an Heathen. But on the other side, al lawes, doctrines, seruice and iniunctions of Heretikes, how soeuer pretended to be consonant to the Scriptures, be commaundements of men: because both the things by them prescribed are impious, and the Authors haue neither sending nor commission from God.
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11. Not that which entereth.] The Catholikes doe not abstaine from certaine meates, Difference of meates. for that they esteeme any meate vncleane either by creation or by Iudaical obseruation: but they abstaine for chastisment of their concupiscences. Aug. li. de. mor. Ec. Cath. c. 33.
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18. Defile a man] It is sinne only which properly defileth man, and meates of them selfe or of their owne nature doe not defile: but so farre as by accident they make a man to sinne, Catholike abstinence. as the disobedience of Gods commaundement or of our Superiours who forbid some meates for certaine times and causes, Gen. 3. is a sinne. As the apple which our first parents did eate of, though of it self it did not defile them, yet being eaten against the precept, it did defile. So neither flesh nor fish of it self doth defile, but the breach of the Churches precept defileth.
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In the liturgy The Gospel vpō Thursday the fifth weeke in Lent.
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Concordance Mr. 7. 25.
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It were a straunge case that Christ should commend in this woman a sole faith without good workes, that is to say, a dead faith such as could not worke by loue, and which S. Iames doubted not to call the faith not of Christians but of Diuels. Aug. de Fid. & Op. c. 1•.
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Concordance Mr. 8, 1.
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Here we see againe that the people must not be their owne caruers, nor receiue the Sacraments or other spiritual sustenance immediatly of Christ, or at their owne hād, but of their spiritual gouerners.
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Origen † AD 254 Origen's Commentary on Matthew 11.8
“ Then there came to Him from Jerusalem Pharisees and scribes, saying, Why do Thy disciples transgress the tradition of the elders? For they wash not their hands when they eat bread. ”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 126.3
… But we have a mouth within, that is, in the heart, whence whatsoever proceedeth, if it is evil, defileth us, if it is good, cleanseth us. For concerning this very mouth ye heard when the Gospel was read. For the Jews reproached the Lord, because His disciples ate with unwashen hands.
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St Augustine of Hippo † AD 430 On the Morals of the Manichæans 14
… And, for their sakes, even those who were stronger, and had faith enough to see the insignificance of these things, knowing that nothing is unclean except from an evil conscience, and holding by the saying of the Lord, "Not that which entereth into your mouth defileth you, but that which cometh out of it,"
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 18.46
… “And they have halted from their own paths.” And like those that are weak in one foot, for holding the old they have rejected the new Testament, they have become halt, even in their old Law, rather following their own traditions, than God’s. For they brought frivolous charges of unwashen hands,
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 119.13
… although if we are concerned to seek in the Gospel the express term, elders, more than whom He understood, we find it when the Scribes and Pharisees said unto Him, “Why do Thy disciples transgression the tradition of the elders? for they wash not their hands when they eat bread.”
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Tatian † AD 180 The Diatessaron 20
… and many other things did they keep of what they had received, such as the washing of cups, and [21] measures, and vessels of brass, and couches. And scribes and Pharisees asked him, [Arabic, p. 79] Why do thy disciples not walk according to the ordinances of the elders, but [22] eat bread without washing their hands?
St Irenaeus of Lyons † AD 202 Against Heresies 4.9.3
… “Why do ye make void the law of God by reason of your tradition? For God said, Honour thy father and mother; and, Whosoever curseth father or mother, let him die the death.”
St Irenaeus of Lyons † AD 202 Against Heresies 4.12.1
… “Thy dealers mix the wine with water,” showing that the elders were in the habit of mingling a watered tradition with the simple command of God; that is, they set up a spurious law, and one contrary to the [true] law; as also the Lord made plain, when He said to them, “Why do ye transgress the commandment of God, for the sake of your tradition?”
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 2
… Therefore Paul justly praises the Corinthians , because their opinions were in accordance with his traditions. And the Lord most righteously reproved the Jews, saying, ‘Wherefore do ye also transgress the commandments of God on account of your traditions
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 119.13
… for they wash not their hands when they eat bread.” Behold the transgression of the tradition of the elders is objected to Him. But He who was wiser than His elders, let us hear what answer He made them. “Why do ye also, He asked, “transgress the commandment of God by your tradition?”
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Tatian † AD 180 The Diatessaron 20
… And scribes and Pharisees asked him, [Arabic, p. 79] Why do thy disciples not walk according to the ordinances of the elders, but [22] eat bread without washing their hands? Jesus answered and said unto them, Why do ye also overstep the command of God by reason of your ordinance? [23]
Origen † AD 254 Origen's Commentary on Matthew 11.9
… he has spoken evil of his father or mother, he shall be guilty.” But when we wish to examine the very letter of the words as given by Matthew, “He that speaketh evil of father or mother, let him die the death,”
Origen † AD 254 Origen's Commentary on Matthew 11.10
… made void the word of God which said, “Honour thy father and thy mother,” by saying, “Thou shalt not honour thy father or thy mother,” whosoever shall say to his father or mother, “It is a gift that wherewith thou mightest have been profited by me,” some one may inquire whether the words, “He that speaketh evil of father or mother, let him die the death,”
St Cyprian of Carthage † AD 258 The Epistles of Cyprian 72.19
… And what will become of the precepts of the divine law, which say, “Honour thy father and thy mother?” If the name of father, which in man is commanded to be honoured, is violated with impunity in God, what will become of what Christ Himself lays down in the Gospel, and says, “He that curseth father or mother, let him die the death;”
St Athanasius of Alexandria † AD 373 Defence of His Flight. (Apologia de Fuga.) 2
… For had they believed this, they would not dare to act contrary to them, nor imitate the malice of the Jews who slew the Lord. For God having given them a commandment, ‘Honour thy father and thy mother,’ and, ‘He that curseth father or mother, let him die the death
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Origen † AD 254 Origen's Commentary on Matthew 11.10
… that which would have been given in honour of father and mother, in what way, therefore, does the tradition of the Pharisees make void the word which said, “He that speaketh evil of father or mother, let him die the death?” But, perhaps, when any one said to his father or his mother, “It is a gift, that wherewith thou mightest have been profited by me,”
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Tatian † AD 180 The Diatessaron 20
… and ye make void and reject the word of God by reason of the ordinance that ye have ordained and commanded, such as the washing [27] of cups and measures, and what resembles that ye do much. And ye forsook [28] the command of God, and held to the ordinance of men. Do ye well to wrong [29] the command of God in order that ye may establish your ordinance?
Origen † AD 254 Origen's Commentary on the Gospel of John 6.12
… If the prophetic voice be nothing but sound, how does our Lord come to refer us to it as where He says, “Search the Scriptures, for in them you think you have eternal life, and these are they which bear witness,” and “If ye believed Moses, ye would believe Me,” and
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Pope St Clement I † AD 99 The First Epistle of Clement to the Corinthians 15
Let us cleave, therefore, to those who cultivate peace with godliness, and not to those who hypocritically profess to desire it. For [the Scripture] saith in a certain place, “This people honoureth Me with their lips, but their heart is far from Me.”
Tatian † AD 180 The Diatessaron 20
[30] This people honoureth me with its lips;
St Gregory of Nyssa † AD 395 Against Eunomius 1-2.37
… Should both be at hand, a man may certainly be ready in both, in clever thinking and clever expression; but if the one should be wanting, the loss to the illiterate is slight, if the knowledge in his soul is perfect in the direction of moral goodness. “This people honoureth me with their lips, but their heart is far from me
St Ambrose of Milan † AD 397 Concerning Repentance 1.5
… For as He said of the Jews: “This people honoureth Me with their lips, but their heart is far from Me,” so perhaps He may say of some of the fallen: “They denied Me with their lips, but in heart they are with Me. It was pain which overcame them, not unfaithfulness which turned them aside.”
St Ambrose of Milan † AD 397 Selections from the Letters of St. Ambrose 41.17
17. But you say, he kissed the Lord. Yes, he kissed Him indeed with his lips. The Jewish people has this kiss, and therefore it is said: “This people honoureth Me with their lips, but their heart is far from Me.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 51
And what saith the prophet? “This people honoreth me with their lips, but their heart is far from me. But in vain do they worship me, teaching for doctrines the commandments of men.”
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Origen † AD 254 Origen's Commentary on Matthew 11.11
… And now, especially, from the time at which they denied our Saviour, it might be said about them by God, “But in vain do they worship Me;”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 59
… and, “Had ye believed Moses, ye would have believed Me.” But here He hath put the same thing metaphorically. And by saying, “climbeth up some other way,” He alluded to the Scribes, because they taught for commandments the doctrines of men, and transgressed the Law (
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Tertullian † AD 220 On Prayer 13
… with hands indeed washed, but the spirit foul?—inasmuch as to our hands themselves spiritual purities are necessary, that they may be “lifted up pure” from falsehood, from murder, from cruelty, from poisonings, from idolatry, and all the other blemishes which, conceived by the spirit, are effected by the operation of the hands. These are the true purities;
Origen † AD 254 Origen's Commentary on Matthew 11.12
“ And He called to Him the multitude and said unto them, Hear and understand, ” etc.
Origen † AD 254 Origen's Commentary on Matthew 11.13
And as in many cases we have to consider the astonishment of the Jews at the words of the Saviour, because they were spoken with authority, so also in regard to the words in this place. Having called the multitudes therefore, He said unto them, “Hear and understand,”
St Augustine of Hippo † AD 430 On the Holy Trinity 15.10
… But in that which follows He plainly speaks of the mouth of the heart, where He says, “But those things which proceed out of the mouth come forth from the heart; and they defile the man. For out of the heart proceed evil thoughts,”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 126.4
… Listen, beloved brethren. The Lord was scoffed at, because His disciples ate with unwashed hands. The Lord answered them as was fitting, and said unto the crowds whom He had called unto Him, “Hear ye all, and understand: not that which goeth into the mouth defileth a man; but that which cometh out of the mouth, this defileth a man.”
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Tertullian † AD 220 On Fasting 2
… and that the Lord Himself in the Gospel has given a compendious answer to every kind of scrupulousness in regard to food; “that not by such things as are introduced into the mouth is a man defiled, but by such as are produced out of the mouth;”
Origen † AD 254 Origen Against Celsus 8.29
… for whatsoever entereth in at the mouth goeth into the belly, and is cast out into the draught. But those things which proceed out of the mouth are evil thoughts when spoken, murders, adulteries, fornications, thefts, false witness, blasphemies.”
Origen † AD 254 Origen's Commentary on Matthew 11.12
… For if “not that which entereth into the mouth defileth the man, but that which proceedeth out of the mouth,”
Origen † AD 254 Origen's Commentary on Matthew 11.14
… Next to this, it is written in what way Peter answered and said to the Saviour, as if he had not understood the saying, “Not that which cometh into the mouth defileth the man, but that which goeth out of the mouth,” “Declare unto us the parable.”
Origen † AD 254 Origen's Commentary on Matthew 11.16
… ” Whence the “thence”? Was it from the land of Gennesaret, concerning which it was said before, “And when they had crossed over they came into the land of Gennesaret?” But He withdrew, perhaps because the Pharisees were offended when they heard that “not that which entereth in, but that which proceedeth out, defileth the man;”
St Gregory Thaumaturgus † AD 270 Canonical Epistle 1
… For the apostle says, “Meats for the belly, and the belly for meats: but God shall destroy both it and them.” But the Saviour also, who cleanseth all meats, says, “Not that which goeth into a man defileth the man, but that which cometh out.”
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 48
… But when any bodily excretion takes place independently of will, then we experience this, like other things, by a necessity of nature. But since those whose only pleasure is to gainsay what is said aright, or rather what is made by God, pervert even a saying in the Gospels, alleging that ‘not that which goeth in defileth a man, but that which goeth out
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 51
But see how He introduces His law: how “He called the multitude, and said unto them, Hear and understand.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 55
… the one to save the people, the other, those around Him, from offense. For He gives it not at all as a debt, but as doing the best for their weakness. Elsewhere, however, He despises the offense, when He was discoursing of meats,
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 59
For with regard to the meats likewise, when He had overcome them, then, and not till then, He declared unto the multitude, that, “Not that which goeth in defileth the man;”
St John Chrysostom † AD 407 Homilies on First Corinthians 20
… For he that sees a charge brought against any one, except he first perceive the nature of the offence will not understand what is said. What then is it of which he was then accusing the Corinthians? A heavy charge and the cause of many evils. Well, what is it? Many among them, having learnt that (St.
St John Chrysostom † AD 407 Homilies on Second Corinthians 28
… And therefore it is that Christ also calls the Jews unclean, not charging them with fornication only, but with wickedness of other kinds as well. Wherefore also He says that they made the outside clean, and that “not the things which enter in defile the man, but those which come out from him;” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 31
… What then can we say? That the rejecting such observances as these was now a matter of indifference to Him; for He who induced others to do them away, would much more Himself pass them by. “Not that which goeth in,” saith He, “defileth a man, but that which goeth out.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 33
“For it is a good thing that the heart be established with grace; not with meats.” These are the “divers,” these the “strange” [doctrines]: especially as Christ has said, “not that which entereth into the mouth defileth the man, but that which cometh out.” (
St Augustine of Hippo † AD 430 On Continence 4
… “Not what entereth into the mouth,” said He, “defileth the man: but what cometh forth out of the mouth, that defileth the man.”
St Augustine of Hippo † AD 430 On the Morals of the Catholic Church 33
… nothing is imposed on any one against his will; nor is he condemned by the rest because he con fesses himself too feeble to imitate them: for they bear in mind how strongly Scripture enjoins charity on all: they bear in mind "To the pure all things are pure," and "Not that which entereth into your mouth defileth you, but that which cometh out of it."
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 18.2
… It is plain also that Christ neither observed the Sabbath himself, nor commanded it to be observed. And regarding foods, he says expressly that man is not defiled by anything that goes into his mouth, but rather by the things which come out of it.
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 32.13
… Any who still are afraid to touch these things are laughed at by the rest: so general is the conviction of the truth, that "not what entereth into the mouth defileth you, but what cometh out of it;"
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 11.10
… But if you understand it, as he who says, “But I speak concerning Christ and the Church,” He raineth a shower on the fertile soil. Now both are effected by the same cloud, that is, holy Scripture. Again the Lord says, “Not that which goeth into your mouth defileth you, but that which cometh out.”
John Cassian † AD 435 The Conferences of John Cassian 21.16
… Nor is that which seems its opposite evil in its own nature, i.e., the partaking of food, which is naturally agreeable, which cannot be regarded as evil, unless intemperance and luxury or some other faults are the result; “For not that which entereth into the mouth, defileth a man, but that which cometh out of the mouth, that defileth a man.”
Pope St Gregory I the Great † AD 604 The Book of Pastoral Rule 3.19
… 34 ). And in the same place there is added a profitable fear; And so that day come upon you unawares. For as a snare shall it come on all them that dwell on the face of the whole earth ( Ibid. 35 ). Let the latter hear, Not that which goeth into the mouth defileth a man; but that which cometh out of the mouth, this defileth a man (
Pope St Gregory I the Great † AD 604 Register of the Epistles of St. Gregory the Great 3.53
… Had it not been better that flesh should go into that mouth for food, than that falsehood should come out of it for deceiving a neighbour; especially when the Truth says, Not that which goeth into the mouth defileth a man; but that which cometh out of the mouth, this defileth a man (
Pope St Gregory I the Great † AD 604 Register of the Epistles of St. Gregory the Great 11.45
… but there are some which, when they can be avoided without guilt, are not to be despised, lest there be guilt in keeping them alive. We learn this from the preaching of the sacred Gospel; since, when the Truth said, Not that which goeth into the mouth defileth a man; but that which cometh out of the mouth, this defileth a man (
Pope St Gregory I the Great † AD 604 Register of the Epistles of St. Gregory the Great 11.64
… For while the law forbids the eating of many things as being unclean, the Lord nevertheless says in the Gospel, Not that which goeth into the mouth defileth a man, but the things which come forth from the heart, these are they which defile a man (
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Tatian † AD 180 The Diatessaron 20
[32] And Jesus called all the multitude, and said unto them, Hear me, all of you, and [33] understand: nothing without the man, which then enters him, is able to defile him; [34] but what goeth out of him, that it is which defileth the man. He that hath ears [35] that hear, let him hear.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 45
… “For why,” it is said, “speakest Thou unto them in parables?” They did not say, why speakest thou unto us in parables? Yea, and on other occasions also their kindliness towards men appears in many ways; as when they say, “Send the multitude away;” and, “Knowest thou that they were offended ?”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 51
4. When therefore they had heard these things, “the Pharisees,” it is said, “were offended,”
Pope St Gregory I the Great † AD 604 Register of the Epistles of St. Gregory the Great 11.45
… We learn this from the preaching of the sacred Gospel; since, when the Truth said, Not that which goeth into the mouth defileth a man; but that which cometh out of the mouth, this defileth a man ( Matth. xv. 11 ), and the disciples replied saying, Knowest thou that the Pharisees were offended after they heard this saying? (
15:13
St Ignatius of Antioch † AD 108 Epistle to the Trallians: Shorter and Longer Versions 11
… These men are not the planting of the Father, but are an accursed brood. And says the Lord, “Let every plant which my heavenly Father has not planted be rooted up.”
Tatian † AD 180 The Diatessaron 20
… nothing without the man, which then enters him, is able to defile him; [34] but what goeth out of him, that it is which defileth the man. He that hath ears [35] that hear, let him hear. Then his disciples drew near, and said unto him, Knowest [36] thou that the Pharisees which heard this word were angry?
Tertullian † AD 220 The Prescription Against Heretics 3
… You think as you see. And you see as far only as you have eyes. But says (the Scripture), “the eyes of the Lord are lofty.” “Man looketh at the outward appearance, but God looketh at the heart.” “The Lord (beholdeth and) knoweth them that are His;” and “the plant which (my heavenly Father) hath not planted, He rooteth up;”
Origen † AD 254 Origen's Commentary on Matthew 11.13
… Having called the multitudes therefore, He said unto them, “Hear and understand,” etc. And He said this, the Pharisees being offended at this saying, as, because of their evil opinions and their worthless interpretation of the law, they were not the plant of his own Father in heaven, and on this account were being rooted up;
Origen † AD 254 Origen's Commentary on Matthew 11.14
… for they say that the heavenly Father of Jesus Christ is not the husbandman of those who think that they worship God according to the law of Moses. Jesus Himself said that the Pharisees, who were worshipping the God who created the world and the law, were not a plant which His heavenly Father had planted, and that for this reason it was being rooted up.
St Cyprian of Carthage † AD 258 The Epistles of Cyprian 48.4
… Such indeed, with the Lord’s help, we trust may return by His mercy, for one cannot perish unless it is plain that he must perish, since the Lord in His Gospel says, “Every planting which my heavenly Father hath not planted shall be rooted up.”
St Cyprian of Carthage † AD 258 The Epistles of Cyprian 54.7
… Nevertheless, Peter, upon whom by the same Lord the Church had been built, speaking one for all, and answering with the voice of the Church, says, “Lord, to whom shall we go? Thou hast the words of eternal life; and we believe, and are sure that Thou art the Christ, the Son of the living God:”
St Cyprian of Carthage † AD 258 The Epistles of Cyprian 72.18
… Especially, since He further repeats, and says, “Every plant which my heavenly Father hath not planted shall be rooted up.”
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 6.25
… and many more, of which I shall speak in due time,—and yet, in the face of these constant expressions of His humility, to charge Him with presumption because He calls God His Father, as when He says, Every plant, which my heavenly Father hath not planted, shall be rooted up
St Hilary of Poitiers † AD 367 Homilies on the Psalms 1
… and his planting will be that happy new planting which cannot be uprooted, to which the Lord refers in the Gospels when He curses the other kind of planting and says: Every planting that My Father hath not planted shall be rooted up
St Athanasius of Alexandria † AD 373 On the Symbols 'Of the Essence' And 'Coessential.' 1
… If then ye can shew the terms to be actually unsound, do so and let the proof proceed, and drop the pretence of offence created, lest you come into the condition of the Pharisees of old. For when they pretended offence at the Lord’s teaching, He said, ‘Every plant, which My heavenly Father hath not planted, shall be rooted up’ (
St Athanasius of Alexandria † AD 373 Synodal Letter to the Bishops of Africa. (Ad Afros Epistola Synodica.) 2
… For already the men we refer to have held ten or more synods, changing their ground at each, and while taking away some things from earlier decisions, in later ones make changes and additions. And so far they have gained nothing by writing, erasing, and using force, not knowing that ‘every plant that the Heavenly Father hath not planted shall be plucked up
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 51
What then saith Christ? He did not remove the offense in respect of them, but reproved them, saying, “Every plant which my heavenly Father hath not planted, shall be rooted up.”
St Augustine of Hippo † AD 430 Acts or Disputation Against Fortunatus the Manichaean 1.14
… And for good reason did our Lord say: "The tree which my heavenly Father has not planted shall be rooted up and cast into the fire, because it brings not forth good fruit:"
Pope St Leo I the Great † AD 461 Sermons 39
… let the swellings of pride subside; let wrath yield to reason; let the darts of ill-treatment be shattered, and the chidings of the tongue be bridled; let thoughts of revenge fall through, and injuries be given over to oblivion. In fine, let “every plant which the heavenly Father hath not planted be removed by the roots
Pope St Gregory I the Great † AD 604 Register of the Epistles of St. Gregory the Great 11.45
… but that which cometh out of the mouth, this defileth a man ( Matth. xv. 11 ), and the disciples replied saying, Knowest thou that the Pharisees were offended after they heard this saying? ( Ibid. 12 ), straightway He replied, Every plant which my heavenly Father hath not planted shall be rooted up. Let them alone; they be blind, and leaders of the blind (
Pseudo-Clement The Clementine Homilies 3.52
“Since, then, while the heaven and the earth still stand, sacrifices have passed away, and kingdoms, and prophecies among those who are born of woman, and such like, as not being ordinances of God; hence therefore He says, ‘Every plant which the heavenly Father has not planted shall be rooted up.’
15:14
St Melito of Sardis † AD 180 Melito, the Philosopher part1
… For those who are ashamed to be saved must of necessity perish. I therefore counsel them to open their eyes and see: for, lo! light is given abundantly to us all to see thereby; and if, when light has arisen upon us, any one close his eyes so as not to see, into the ditch he must go.
Tatian † AD 180 The Diatessaron 20
… He that hath ears [35] that hear, let him hear. Then his disciples drew near, and said unto him, Knowest [36] thou that the Pharisees which heard this word were angry? He answered and said unto them, Every plant which my Father which is in heaven planted not shall be [37] [Arabic, p. 80] uprooted.
Tertullian † AD 220 The Prescription Against Heretics 14
… and therefore, whatever they seem for a while to hold, they betray their own scepticism, whilst they continue seeking. You therefore, who seek after their fashion, looking to those who are themselves ever seeking, a doubter to doubters, a waverer to waverers, must needs be “led, blindly by the blind, down into the ditch.”
Origen † AD 254 Origen's Commentary on Matthew 11.13
… And since, because of their evil opinions, the Pharisees were not the plant of His Father in heaven, on this account, as about such as were incorrigible, He says to the disciple, “Let them alone;”
Origen † AD 254 Origen's Commentary on Matthew 11.14
… I have deemed it necessary to introduce these matters, even though they may have been spoken by way of digression, because of the saying, “They are blind guides of the blind.”
St Cyprian of Carthage † AD 258 The Epistles of Cyprian 39.5
… Depart far from the contagion of men of this kind, and flee from their words, avoiding them as a cancer and a plague, as the Lord warns you and says, “They are blind leaders of the blind. But if the blind lead the blind, they shall both fall into the ditch.”
St Cyprian of Carthage † AD 258 On the Unity of the Church 17
… as it is written, “Hedge thine ears about with thorns, and refuse to hear a wicked tongue.” And again, “Evil communications corrupt good manners.” The Lord teaches and warns us to depart from such. He saith, “They are blind leaders of the blind; and if the blind lead the blind, they shall both fall into the ditch.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 51
… Elsewhere, for example, He saith, “But lest we should offend them, cast an hook into the sea:” but here He saith, “Let them alone, they be blind leaders of the blind: and if the blind lead the blind, both shall fall into the ditch.”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 46
… Thou hast thy patterns in the Scriptures. For, saith he, “do I now persuade men or God?” ( Gal. i. 10 ) and again, “We persuade men, but we are made manifest unto God.” ( 2 Cor. v. 11 .) And Christ (spoke) thus of them that take offence: “Let them alone, they be blind guides of the blind” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 55.24
24. But to the others what? “But Thou, O God, shall bring them down unto the pit of corruption” ( ver. 23 ). The pit of corruption is the darkness of sinking under. When blind leadeth blind, they both fall into a ditch.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 55.26
… For what saith the Apostle? “But evil men and seducers shall make progress for the worse, themselves erring, and other men into error driving.” But “a blind man leading a blind man, together into a ditch they fall.”
John Cassian † AD 435 The Conferences of John Cassian 4.20
… and so it is sure to end in their becoming, as the Saviour said, “blind leaders of the blind” so that “both fall into the ditch.”
Pope St Gregory I the Great † AD 604 The Book of Pastoral Rule 1.1
… Hence it is that, in the Gospel, the Truth in person says, If the blind lead the blind, both fall into the ditch (
Pseudo-Clement The First Epistle of the Blessed Clement, the Disciple of Peter the Apostle 11
… We teach the truth, and yet go wandering about idly, and exalt themselves, and make their boast” in the mind of the flesh.” These, moreover, are like “the blind man who leads the blind man, and they both fall into the ditch.”
15:15
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 51
… But because they durst not say so in their own person, they would fain learn it by their telling Him of others. And as to its being so, hear how after this the ardent and ever-forward Peter came to Him, and saith, “Declare unto us this parable,”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 59
But what took place there, this happened here also. For as there, when the Jews had been put to silence the disciples were troubled, and came unto Him with Peter and said, “Declare unto us this parable;”
15:16
Origen † AD 254 Origen's Commentary on Matthew 11.14
… Next to this, it is written in what way Peter answered and said to the Saviour, as if he had not understood the saying, “Not that which cometh into the mouth defileth the man, but that which goeth out of the mouth,” “Declare unto us the parable.” To which the Saviour says, “Are ye also, even yet, without understanding?”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 28
And why at all marvel that it was so now, when even after many other miracles their impressions were still rather imperfect? wherefore also they are often rebuked; as when He saith, “Are ye also yet without understanding?”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 51
Wherefore also He rebukes him, saying, “Are ye also yet without understanding?”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 52
Seest thou intense displeasure? For nowhere else doth He appear to have so rebuked them. Wherefore then doth He so? In order again to cast out their prejudice about the meats. I mean that with this view, whereas then He had only said, “Perceive ye not, neither understand?” in this place, and with a strong rebuke, He saith, “O ye of little faith.”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 4
… What effrontery, think you, must go to that! what impiety, what shamelessness! For wherever the Holy Spirit is present, He makes men of gold out of men of clay. Look, I pray you, at Peter now: examine well that timid one, and devoid of understanding; as Christ said, “Are ye also yet without understanding?” (
St John Chrysostom † AD 407 Commentary on Galatians 1
… Thus, having said to Peter, “Blessed art thou, Simon Barjona,” ( Matt. xvi. 17 .) and having promised to lay the foundation of the Church upon his confession, shortly afterwards He says, “Get thee behind Me, Satan: thou art a stumbling block unto Me.” ( Matt. xvi. 23 .) Again, on another occasion, “Are ye also even yet without understanding?” (
St Augustine of Hippo † AD 430 On Lying 32
… but those things which proceed out of the mouth come forth from the heart, and they defile the man. For out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies: these are the things which defile a man.”
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 16.31
… But those things which proceed out of the mouth come forth from the heart, and they defile the man. For out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies. These are the things which defile a man: but to eat with unwashen hands defileth not a man."
15:17
St Irenaeus of Lyons † AD 202 Fragments from the Lost Writings of Irenaeus, XIV 1
… Observing her then either eating or not eating from the trees, he put before her the fruit of the [forbidden] tree. And if he saw her eating, it is manifest that she was partaker of a body subject to corruption. “For everything going in at the mouth, is cast out into the draught.”
Origen † AD 254 Origen's Commentary on Matthew 11.14
… the Saviour says, “Are ye also, even yet, without understanding?” As if He had said, “Having been so long time with Me, do ye not yet understand the meaning of what is said, and do ye not perceive that for this reason that which goeth into his mouth does not defile the man, because it passeth into the belly, and going out from it is cast into the draught?”
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 23.15
15. Give us this day our substantial bread . This common bread is not substantial bread, but this Holy Bread is substantial, that is, appointed for the substance of the soul . For this Bread goeth not into the belly and is cast out into the draught
St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 3.16
… Let us then expel from our mouth all slander, knowing that if we do not abstain from it, though we might feed upon ashes, this austerity would avail us nothing. “For not that which entereth into, but that which cometh out of the mouth defileth the man.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 51
… but those things which proceed out of the mouth come forth from the heart, and they defile the man. For out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, blasphemies, false-witnessings: and these are the things that defile the man: but to eat with unwashen hands defileth not the man.”
St Augustine of Hippo † AD 430 On Continence 4
… Forsooth food entereth into the mouth, vomit proceedeth forth out of the mouth. But without doubt the former words relate to the mouth of the flesh, where He says, “Not what entereth into the mouth defileth the man,” but the latter words to the mouth of the heart, where He saith, “But what proceedeth forth out of the mouth, this defileth the man.”
15:18
Tatian † AD 180 The Diatessaron 20
… He said unto them, Do ye also thus not understand? Know ye not that everything that entereth into the [40] man from without cannot defile him; because it entereth not into his heart; it entereth into his stomach only, and thence is cast forth in the cleansing which maketh [41] clean all the food?
Origen † AD 254 Origen's Commentary on Matthew 11.15
… things which proceed out and defile the man do not defile the man because of their proceeding out of the mouth, but have the cause of their defilement in the heart, when there come forth out of it, before those things which proceed through the mouth, evil thoughts, of which the species are—murders, adulteries, fornications, thefts, false witness, railings.
St Basil the Great † AD 379 The Letters 22.1
… He ought not to speak evil; to do violence; to fight; to avenge himself; to return evil for evil; to be angry. The Christian ought to be patient, whatever he have to suffer, and to convict the wrong-doer in season, not with the desire of his own vindication, but of his brother’s reformation,
Pope St Gregory I the Great † AD 604 Register of the Epistles of St. Gregory the Great 13.39
… and to whom it is said, To thee I will give the keys of the kingdom of heaven; and whatsoever thou shalt bind on earth shall be bound in heaven; and whatsoever thou shalt loose on earth shall be loosed in heaven (
15:19
Origen † AD 254 Origen Against Celsus 7.33
… For that which sees God is not the eye of the body; it is the mind which is made in the image of the Creator, and which God has in His providence rendered capable of that knowledge. To see God belongs to the pure heart, out of which no longer proceed “evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies, the evil eye,”
St Hilary of Poitiers † AD 367 Homilies on the Psalms 130.4
… yet his thoughts are not mean. He is exalted in mind and cast down in heart. He is humble in his own affairs: but he is not humble in his thought. For his thought reaches to heaven, his soul is lifted up on high. But his heart, out of which proceed , according to the Gospel, evil thoughts, murders, adulteries, fornications, thefts, false witness, railings
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 19
… Or how can those do just acts, whose minds are set upon fraud? Or how shall he love, who is prepared beforehand to hate? How shall he be merciful, who is bent upon the love of money? How shall he be chaste, who looks upon a woman to lust after her? ‘For from the heart proceed evil thoughts, fornications, adulteries, murders
St John Chrysostom † AD 407 Homilies on First Thessalonians 4
He shows that love produces advantage to themselves, not to those who are loved. I wish, he says, that this love may abound, that there may be no blemish. He does not say to stablish you, but your hearts. “For out of the heart come forth evil thoughts.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 12
… For this defilement attaches to us from without, wherefore we also speedily put it away; but the other is generated from within, wherefore also we wash it off with difficulty, and cleanse ourselves from it. “For from the heart” (it is said) “proceed evil thoughts, fornications, adulteries, thefts, false witnesses.” (
St Jerome † AD 420 Jerome's Apology for Himself Against the Books of Rufinus 2.7
You seem to me here to speak a little too hardly of the devil, and to assail the accuser of all with false accusations. You say ‘he is the universal cause of sin;’ and, while you make him the author of all crimes, you free men from fault, and take away the freedom of the will. Our Lord says that
St Jerome † AD 420 The Letters of St. Jerome 79.9
… The Lord of nature Himself says in the gospel:—“out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies.”
St Jerome † AD 420 Against the Pelagians 2
xv. 19, 20 . Out of the heart came evil thoughts, etc.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 102.20
… when thou hearest a man is sorry for his sins, he hath already come again to life; when thou hearest him by confessing lay bare his conscience, he is already drawn forth from the tomb, but he is not as yet loosed. When is he loosed, and by whom is he loosed? “Whatsoever thou shalt loose on earth,” He saith, “shall be loosed in Heaven.”
John Cassian † AD 435 The Conferences of John Cassian 23.1
… Or how can those who sin with the body serve God with the mind, when the flesh receives the incitement to sin from the heart, and the Creator of either nature Himself declares that the fount and spring of sin flows from the latter, saying: “From the heart proceed evil thoughts, adulteries, fornications, thefts, false witness, etc.”
Pope St Gregory I the Great † AD 604 Register of the Epistles of St. Gregory the Great 11.64
… For while the law forbids the eating of many things as being unclean, the Lord nevertheless says in the Gospel, Not that which goeth into the mouth defileth a man, but the things which come forth from the heart, these are they which defile a man ( Matth. xv. 11 ). And soon after He added in explanation, Out of the heart proceed evil thoughts (
15:20
Tatian † AD 180 The Diatessaron 20
… From within the [43] heart of men proceed evil thoughts, fornication, adultery, theft, false witness, murder, injustice, wickedness, deceit, stupidity, evil eye, calumny, pride, foolishness: [44] these evils all of them from within proceed from the heart, and they are the things [45] which defile the man:
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 51
Wherefore you see He Himself also at the beginning spake not openly concerning meats, but, “The things that go into the mouth;” and again, when He had seemed afterwards to speak more plainly, He veiled it by His conclusion, saying, “But to eat with unwashen hands defileth not the man:”
15:21
Tatian † AD 180 The Diatessaron 20
… And he answered [Arabic, p. 81] her not a word. And his disciples came and besought him, and said, Send [51] her away: for she crieth after us. He answered and said unto them, I was [52] not sent except to the sheep that are gone astray of the house of Israel. But she came and worshipped him, and said, My Lord, help me, have mercy upon me.
Origen † AD 254 Origen's Commentary on Matthew 11.16
“ And Jesus went out thence and withdrew into the parts of Tyre and Sidon. And behold a Canaanitish woman. ”
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 40
XXXIII. What say I then, and what is my argument? Yesterday you were a Canaanite soul bent together
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 22
… For this cause He told thee also the example of that friend, who came by night, and asked a loaf; and of the judge that feared not God, nor regarded men. And He stayed not at similitudes, but signified it also in His very actions, when He dismissed that Phœnician woman, having filled her with His great gift.
St Augustine of Hippo † AD 430 The Harmony of the Gospels 2.49
… my daughter is grievously vexed with a devil. But He answered her not a word,” and so on, down to the words, “O woman, great is thy faith: be it unto thee even as thou wilt. And her daughter was made whole from that very hour.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 27.0
On the words of the Gospel, Matt. xv. 21 ,“Jesus went out thence, and withdrew into the parts of Tyre and Sidon. And behold, a Canaanitish woman,” etc.
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 27.1
… of whom the Virgin Mary herself was, who was the Mother of Christ. This woman then was not of this people; but of the Gentiles. For, as we have heard, the Lord “departed into the coasts of Tyre and Sidon, and behold, a woman of Canaan came out of the same coasts,”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 45.25
… She who at first, at the house of her “father,” and among her “own people,” was but “a dog,” who by coming to, and crying after that “King,” was made beautiful by believing in Him, what did she obtain to hear? “O woman, great is thy faith.”
15:22
St Justin Martyr † AD 165 Dialogue with Trypho 139
… For the Spirit of prophecy would not curse the son that had been by God blessed along with [his brothers]. But since the punishment of the sin would cleave to the whole descent of the son that mocked at his father’s nakedness, he made the curse originate with his son.
Tatian † AD 180 The Diatessaron 20
[46] And Jesus went out thence, and came to the borders of Tyre and Sidon. And he entered into a certain house, and desired that no man should know it; and [47] he could not be hid. But straightway a Canaanitish woman, whose daughter had an [48, 49] unclean spirit, heard of him. And that woman was a Gentile of Emesa of Syria.
Origen † AD 254 Origen's Commentary on Matthew 11.16
… for attend to this: “And behold a Canaanitish woman came out from these borders and cried saying, Have mercy on me, O Lord, Thou Son of David, my daughter is terribly vexed with a demon.”
Origen † AD 254 Origen's Commentary on Matthew 11.17
… And it is probable that she of whom the Canaanitish woman was a symbol came out of the borders of Tyre and Sidon, of which the places on earth were types, and came to the Saviour and besought Him and even now beseeches Him saying, “Have mercy on me, O Lord, Thou Son of David, my daughter is terribly vexed with a demon.”
St John Chrysostom † AD 407 Concerning Lowliness of Mind 12
… For “it is not,” he says, “good to take the children’s bread, and to give it to the dogs.” But, all the same, from her assiduity, she became worthy. For not only did he admit her into the nobility of children, dog as she was; but also he sent her off with that high encomium saying, “O woman great is thy faith; be it done to thee as thou wilt.”
St John Chrysostom † AD 407 Homily on the Paralytic Let Down Through the Roof 5
… and how was it that the servant of the centurion who believed rose from the bed of sickness and was preserved. Because the sick persons themselves were not able to believe. Hear then what the woman of Canaan says: “My daughter is grievously vexed with a devil
St John Chrysostom † AD 407 Homilies on Second Corinthians 2
… For on him too that owed the ten thousand talents He had mercy after that he fell at His feet; ( Matt. xviii. 24, 27 .) although it is written, that “being moved with compassion, He loosed him.” And again to the “woman of Canaan,” it was after that long attendance and importunity of hers, (
St Jerome † AD 420 The Letters of St. Jerome 122.4
… yet when he was carried to our Lord by others, he was by Him so completely restored to health as to carry the bed which a little before had carried him. You too—absent in the body but present to her faith—your fellow-servant offers to her Lord and Saviour; and with the Canaanite woman she says of you: “my daughter is grievously vexed with a devil.”
St Augustine of Hippo † AD 430 Of Holy Virginity 32
… Whence also is that of the Prophet, “The Lord is very high, and hath respect unto things that are lowly: but what are very high He noteth afar off;” assuredly as not coming unto Him. Whence also He saith to that woman of Canaan, “O woman, great is thy faith; be it done unto thee as thou wilt;”
Theodoret of Cyrus † AD 458 Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 2
Orth. —Then He ought to have told the blind men and the woman of Canaan and the multitude not to call Him Son of David, and yet the blind men cried out “Thou Son of David have mercy on us.” And the woman of Canaan “Have mercy on me O Son of David; my daughter is grievously vexed with a Devil.”
15:23
Tatian † AD 180 The Diatessaron 20
… and [47] he could not be hid. But straightway a Canaanitish woman, whose daughter had an [48, 49] unclean spirit, heard of him. And that woman was a Gentile of Emesa of Syria. And she came out after him, crying out, and saying, Have mercy upon me, my Lord, thou [50] son of David; for my daughter is seized in an evil way by Satan.
Origen † AD 254 Origen's Commentary on Matthew 11.19
… but the multitudes after they have eaten are sent away. Likewise, again, the disciples who conceive nothing great about the Canaanitish woman say, “Send her away, for she crieth after us;”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 52
2. “But He answered her not a word.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 27.1
… Therefore did she cry, while the Lord was as though He heard her not, but was ordering in silence what He was about to do. The disciples besought the Lord for her, and said, “Send her away; for she crieth after us.” And He said, “I am not sent, but unto the lost sheep of the house of Israel.”
15:24
Tatian † AD 180 The Diatessaron 20
… And that woman was a Gentile of Emesa of Syria. And she came out after him, crying out, and saying, Have mercy upon me, my Lord, thou [50] son of David; for my daughter is seized in an evil way by Satan. And he answered [Arabic, p. 81] her not a word. And his disciples came and besought him, and said, Send [51] her away: for she crieth after us.
Tertullian † AD 220 The Prescription Against Heretics 8
… that is to say, “the God of Abraham, of Isaac, and of Jacob.” Now, the Gentiles knew nothing either of Him, or of any of His promises. Therefore it was to Israel that he spake when He said, “I am not sent but to the lost sheep of the house of Israel.”
Tertullian † AD 220 The Five Books Against Marcion 4.7
… For the prophecy about place He at once fulfilled. From heaven straight to the synagogue. As the adage runs: “The business on which we are come, do at once.” Marcion must even expunge from the Gospel, “I am not sent but unto the lost sheep of the house of Israel;”
Origen † AD 254 Origen De Principiis iv.1.22
22. Being taught, then, by him that there is one Israel according to the flesh, and another according to the Spirit, when the Saviour says, “I am not sent but to the lost sheep of the house of Israel,”
Origen † AD 254 Origen De Principiis iv.1-2.22
22. Now, if the statements made to us regarding Israel, and its tribes and its families, are calculated to impress us, when the Saviour says, “I was not sent but to the lost sheep of the house of Israel,”
Origen † AD 254 Origen's Commentary on the Gospel of John 10.26
… and thy moon shall not fail, for thy Lord shall be to thee an everlasting light, and the days of thy mourning shall be fulfilled.” These prophecies clearly refer to the age still to come, and they are addressed to the children of Israel in their captivity, to whom He was sent and came, who said, “I am not sent but to the lost sheep of the house of Israel.”
Origen † AD 254 Origen's Commentary on Matthew 11.17
… The Canaanitish woman, therefore, because of her race was not worthy even to receive an answer from Jesus, who acknowledged that He had not been sent by the Father for any other thing than to the lost sheep of the house of Israel,
Archelaus † fl. AD 278 The Acts of the Disputation with the Heresiarch Manes 47
… For He gives us His own testimony that He came down from the Father’s bosom; and again He says, “He that receiveth me, receiveth Him that sent me;” and, “I came not to do mine own will, but the will of Him that sent me;” and once more, “I am not sent but unto the lost sheep of the house of Israel.”
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 9.16
… A youth, who provides himself upon the observance of the law, but did not know the end of the law , which is Christ, who thought himself justified by works, without perceiving that Christ came to the lost sheep of the house of Israel
St Ambrose of Milan † AD 397 On the Holy Spirit 1.pref.7
7. So when the whole world was parched with the drought of Gentile superstition, then came that dew of the heavenly visits on the fleece. But after that the lost sheep of the house of Israel
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 2.11
… Thou dost gaze at the women weeping by the tomb, but not upon the angels keeping watch by it. What He said, thou readest: what He did, thou dost not read. Thou sayest that the Lord said to the Canaanitish woman: “I am not sent, but to the lost sheep of the house of Israel,”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 52
But Christ saith, “I am not sent, but unto the lost sheep of the house of Israel.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 19
… For He who made a marriage feast for His Son, when the guests would not come, called those in the highways. ( Matt. xxii. 9 ). And He who planted the Vineyard, when the husbandmen slew the Heir, let out His Vineyard to others. ( ib. xxi. 38 , etc.) And without any parable, He Himself said, “I am not sent but unto the lost sheep of the House of Israel.” (
St John Chrysostom † AD 407 Homilies on Ephesians 2
… and how, in consequence, he does every thing with this view. How then is it that Christ Himself saith, “I was not sent, but unto the lost sheep of the house of Israel?” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 9
… x. 5 ): how, (I say), while they saw the signs, and heard the Prophets, and had Christ Himself continually putting them in remembrance, they yet made themselves once for all so blind and dull, as by none of these things to be brought to faith in Christ. (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 31
… but seeing ye judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles.” ( Acts xiii. 46 .) And He saith again Himself, “I am not come but unto the lost sheep of the house of Israel” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 66
… Until that by their deeds the Jews rejected Him, until they crucified Him, He said not, “Go and make disciples of all nations” ( Matt. xxviii. 19 ), but, “Go not into the way of the Gentiles” ( Matt. x. 5 ), and, “I am not sent but unto the lost sheep of the house of Israel” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 80
… v. 21 ,) what is the meaning of the words? He was about to send them to the Gentiles; in order therefore that they might not think that this was an innovation, because He had said, “I am not sent, save unto the lost sheep of the house of Israel” (
St Jerome † AD 420 The Letters of St. Jerome 108.10
… “It was necessary that the word of God should first have been spoken to you; but seeing ye put it from you and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles.” For the Lord hath said: “I am not sent but unto the lost sheep of the house of Israel.”
St Augustine of Hippo † AD 430 City of God 20.30
… and ye shall know that the Lord Almighty hath sent me.” Observe, the Lord Almighty saith that the Lord Almighty sent Him. Who can presume to understand these words of any other than Christ, who is speaking to the lost sheep of the house of Israel? For He says in the Gospel, “I am not sent save to the lost sheep of the house of Israel,”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 38.10
… It is written in the Gospel, “Other sheep I have which are not of this fold; them also must I bring, that there may be one fold and One Shepherd.” Who then are the two people? One the people of the Jews, and the other of the Gentiles. “I am not sent,” He saith, “but unto the lost sheep of the house of Israel.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 39.1
… For it was not in vain that the Lord Himself had come to none “but to the lost sheep of the house of Israel.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 31.11
… “Now I say that Christ was a minister of the circumcision for the truth of God, to confirm the promises made unto the fathers.” He owed it to have come to those by whose fathers and to whose fathers He was promised. For this reason He says also Himself: “I am not sent but unto the lost sheep of the house of Israel.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 47.4
… For He was speaking among the Jews, and had been specially sent to the Jews, not for the sake of that class who were bound up in their inhuman hatred and persistently abiding in darkness, but for the sake of some in the nation whom He calls His sheep: of whom He saith, “I am not sent but to the lost sheep of the house of Israel.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 49.27
… and not for the nation only, but that also He should gather together in one the children of God that were scattered abroad.” This is added by the evangelist; for Caiaphas prophesied only of the Jewish nation, in which there were sheep of whom the Lord Himself had said, “I am not sent but unto the lost sheep of the house of Israel.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 72.9
… and so it came to pass. Which thing signified, that, being as it were on a floor in the midst of the whole round world, the dry fleece was the former people Israel. The same Christ therefore Himself came down like rain upon a fleece, when yet the floor was dry: whence also He said, “I am not sent but to the sheep which were lost of the house of Israel.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 78.3
… was saying, “I have other sheep which are not of this fold, them too I must lead in, that there may be one flock and one Shepherd:” that is to say, by joining the faithful people of the Gentiles with the faithful people of the Israelites, concerning whom He had before said, “I have not been sent but to the sheep which have strayed of the house of Israel.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 79.2
… For out of that people Israel whosoever have believed in Christ; to whom the offer of Christ was made, and in a manner the healthful and fruitful fulfilment of the promise; concerning whom even the Lord Himself saith, “I am not sent but to the sheep which have been lost of the house of Israel,”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 82.2
… For that standing by which He fills heaven and earth, neither belongs peculiarly to the synagogue, nor varies from time to time. “God,” therefore, “stood in the congregation of gods;” that is, He who said of Himself, “I am not sent but to the lost sheep of the house of Israel.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 85.8
… for from thence was the Virgin Mary who bore Christ. There He walked with His feet, there He worked miracles. Thirdly, He ascribed so great honour to that nation, that when a certain Canaanitish woman interrupted Him, praying for the healing of her daughter, He said unto her, “I am not sent but unto the lost sheep of the house of Israel.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 106.33
… and perfectly love Him, because they behold Him face to face. For then shall be completed the prayer at the commencement of this Psalm: “Remember us, O Lord, according to the favour that Thou bearest unto Thy people,” etc. For from the Gentiles He doth not gather only the lost sheep of the house of Israel,
15:25
Tatian † AD 180 The Diatessaron 20
… for my daughter is seized in an evil way by Satan. And he answered [Arabic, p. 81] her not a word. And his disciples came and besought him, and said, Send [51] her away: for she crieth after us. He answered and said unto them, I was [52] not sent except to the sheep that are gone astray of the house of Israel.
Origen † AD 254 Origen's Commentary on Matthew 11.17
… Now, the Canaanitish woman, having come, worshipped Jesus as God, saying, “Lord, help me,” but He answered and said, “It is not possible to take the children’s bread and cast it to the little dogs.”
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 5.3
47. Let them say what they feel or what they think, when we read: “Thou shalt worship the Lord thy God, and Him only shalt thou serve.” Do they think Christ should not be worshipped, and that He ought not to be served? But if that woman of Canaan who worshipped Him,
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 52
For whereas before this she had not ventured so much as to come in sight (for “she crieth,” it is said, “after us”), when one might expect that she should rather depart further off in utter despair, at that very time she comes nearer, and worships, saying, “Lord, help me.”
15:26
Tatian † AD 180 The Diatessaron 20
… Then said Jesus unto her, O woman, [56] great is thy faith: it shall be unto thee as thou hast desired. Go then thy way; and [57] because of this word, the devil is gone out of thy daughter. And her daughter was [58] healed in that hour. And that woman went away to her house, and found her daughter laid upon the bed, and the devil gone out of her.
Tertullian † AD 220 The Prescription Against Heretics 8
… that is to say, “the God of Abraham, of Isaac, and of Jacob.” Now, the Gentiles knew nothing either of Him, or of any of His promises. Therefore it was to Israel that he spake when He said, “I am not sent but to the lost sheep of the house of Israel.” Not yet had He “cast to the dogs the children’s bread;”
Tertullian † AD 220 The Five Books Against Marcion 4.7
… For the prophecy about place He at once fulfilled. From heaven straight to the synagogue. As the adage runs: “The business on which we are come, do at once.” Marcion must even expunge from the Gospel, “I am not sent but unto the lost sheep of the house of Israel;” and, “It is not meet to take the children’s bread, and to cast it to dogs,”
Tertullian † AD 220 On Prayer 6
… for (the Lord) commands that bread be prayed for, which is the only food necessary for believers; for “all other things the nations seek after.” The like lesson He both inculcates by examples, and repeatedly handles in parables, when He says, “Doth a father take away bread from his children, and hand it to dogs?”
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 7
… ‘For He that cometh to God, must first believe that He is, and that He is a rewarder of them that seek Him;’ and that ‘without faith it is impossible for a man to please Him .’ This Paul teaches. Now that she was hitherto an unbeliever, one of the profane, He shews, saying, ‘It is not meet to take the children’s bread, and to cast it to dogs
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 52
“It is not meet to take the children’s bread and to cast it to the dogs.”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 2
… Thou knowest Him, and not what belongs to Him! And yet Thou hast said, “None knoweth the Father but the Son” ( Luke x. 25 ); and, “The Spirit searcheth all things, yea, the deep things of God” ( 1 Cor. ii. 10 ); and Thou not know this! But they feared to ask Him again, lest they should hear Him say, “Are ye also without understanding?” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 19
… ( ib. xxi. 38 , etc.) And without any parable, He Himself said, “I am not sent but unto the lost sheep of the House of Israel.” ( ib. xv. 24 .) And to the Syrophœnician woman, when she persevered, He said somewhat further besides. “It is not meet,” He says, “to take the children’s bread, and cast it to the dogs.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 22
Besides, even while saying to the Canaanitish woman, “It is not meet to take the children’s bread, and to give it unto dogs” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 66
… xxviii. 19 ), but, “Go not into the way of the Gentiles” ( Matt. x. 5 ), and, “I am not sent but unto the lost sheep of the house of Israel” ( Matt xv. 24 ), and, “It is not meet to take the children’s bread and give it unto dogs.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 27
… 8 ) And continued assiduity made her worthy who was unworthy. “It is not meet” (He says) “to take the children’s bread and to cast it to the dogs. Yea! Lord!” she says, “for even the dogs eat [the crumbs] from their master’s table.” (
St Jerome † AD 420 The Letters of St. Jerome 58.6
… If a man talks to you always or nearly always about money (except it be about alms-giving, a topic which is open to all) treat him as a broker rather than a monk. Besides food and clothing and things manifestly neces sary give no man anything; for dogs must not eat the children’s bread.
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 6.10
… He waiteth for thee to repent; but if thou wilt not change thyself, He will condemn thee. Because then both good and bad receive this bread from God, thinkest thou there is no other bread for which the children ask, of which the Lord said in the Gospel, “It is not meet to take the children’s bread, and to cast it to dogs?”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 27.10
10. And how distinguish we (as might be answered) who are “swine,” and who are “dogs”? This has been shown in the case of this woman. For He only answered to her entreaties, “It is not meet to take the children’s bread, and to cast it to dogs.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 38.10
… Israel;” and the people of the Gentiles, whose type this woman exhibited whom He had first rejected, saying, “It is not meet to cast the children’s bread to the dogs;” and to whom when she said, “Truth, Lord, yet the dogs eat of the crumbs which fall from their master’s table;” He answered, “O woman, great is thy faith, be it unto thee even as thou wilt.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 71.3
… Therefore are we called dogs too. Call to mind what that woman heard who cried out after the Lord, for she was a Canaanitish woman, a worshipper of idols, the handmaid of devils. What said Jesus to her? “It is not good to take the children’s bread, and to cast it to dogs.”
Pseudo-Cyprian On the Glory of Martyrdom 17
… even as the Holy Spirit declares that we can give nothing in exchange for our soul. For He says, “If you should gain the whole world, and lose your own soul, what shall it profit you, or what exchange shall a man give for his soul?”
15:27
Tatian † AD 180 The Diatessaron 20
[53] Jesus said unto her, It is not seemly that the children’s bread should be taken and [54] thrown to the dogs.
Origen † AD 254 Origen's Commentary on Matthew 11.17
… Only, he who is reproached as a dog and yet is not indignant at being called unworthy of the bread of children and with all forbearance repeats the saying of that Canaanitish woman, “Yea, Lord, for even the little dogs eat of the crumbs which fall from their masters’
St Gregory Thaumaturgus † AD 270 Four Homilies 2
… And in their stead the humble were exalted, namely, the Gentile peoples who hungered after righteousness. For, discovering their own lowliness, and the hunger that pressed upon them for the knowledge of God, they pleaded for the divine word, though it were but for crumbs of the same, like the woman of Canaan;
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 39.5
… who imitates the repentance of Manasseh and the humiliation of the Ninevites upon which God had mercy; who utters the words of the Publican in the Temple, and is justified rather than the stiff-necked Pharisee; who like the Canaanite woman bends down and asks for mercy and crumbs, the food of a dog that is very hungry.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 22
8. Let us therefore draw nigh unto Him, and say, “Truth, Lord; for even the dogs eat of the crumbs which fall from their masters’ table.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 52
“Why, the dogs also,” saith she, “eat of the crumbs that fall from their master’s table.”
St John Chrysostom † AD 407 Homilies on Ephesians 24
… or of the wakefulness of the soul, I admit both meanings. Seest thou how that Canaanitish woman watched unto prayer? and though the Lord gave her no answer, nay, even shook her off, and called her a dog, she said, “Yea, Lord: for even the dogs eat of the crumbs which fall from their masters’ table” (
St John Chrysostom † AD 407 Homilies on Philippians 10
… And he shows forth their shamelessness and violence, and their infinite distance from the relation of children, for that the Gentiles were once called “dogs,” hear what the Canaanitish woman says, “Yea, Lord: for even the dogs eat of the crumbs which fall from their masters’ table.” (
St Jerome † AD 420 The Letters of St. Jerome 11
… For in return for my regular letters you have not sent me a single syllable. Light, I know, has no communion with darkness, and God’s handmaidens no fellowship with a sinner, yet a harlot was allowed to wash the Lord’s feet with her tears, and dogs are permitted to eat of their masters’ crumbs.
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 27.10
… but by knocking she was made of a dog one of human kind. For she persevered in asking, and from that reproach as it were she manifested her humility, and obtained mercy. For she was not excited, nor incensed, because she was called a dog, as she asked the blessing, and prayed for mercy, but she said, “Truth, Lord;”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 27.15
… why the wild olive tree to be grafted in, except for humility? Whence also that woman said, “Truth, Lord, yet the dogs eat of the crumbs which fall from their masters’ table.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 68.29
… Not those dogs, whereof saith the Apostle, “Beware of dogs:” but those that eat of the crumbs which fall from the table of their masters. For having confessed this, the woman of Canaan merited to hear, “O woman, great is thy faith, be it done to thee as thou wilt.”
15:28
Tatian † AD 180 The Diatessaron 20
[53] Jesus said unto her, It is not seemly that the children’s bread should be taken and [54] thrown to the dogs. But she said, Yea, my Lord: the dogs also eat of the crumbs [55] that fall from their masters’ tables, and live.
Origen † AD 254 Origen's Commentary on Matthew 11.17
… But when she with intensified resolution, accepting the saying of Jesus, puts forth the claim to obtain crumbs even as a little dog, and acknowledges that the masters are of a nobler race, then she gets a second answer, which bears testimony to her faith as great, and a promise that it shall be done unto her as she wills.
Origen † AD 254 Origen's Commentary on Matthew 11.19
… but the multitudes after they have eaten are sent away. Likewise, again, the disciples who conceive nothing great about the Canaanitish woman say, “Send her away, for she crieth after us;” but the Saviour does not at all appear to send her away; for saying unto her, “O woman, great is thy faith, be it done to thee even as thou wilt,”
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 7
… for the Lord no longer spoke to her as a dog, but conversed with her as a human being, saying, ‘O woman, great is thy faith
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 52
Hear the proud language of the Jews. “We be Abraham’s seed, and were never in bondage to any man;” and, “We be born of God.” But not so this woman, rather she calls herself a dog, and them masters; so for this she became a child. What then saith Christ? “O woman, great is thy faith.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 24
… 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.” ( Mark ix. 25 ; not verbally quoted.) “Be it unto thee even as thou wilt.” (
St Jerome † AD 420 The Letters of St. Jerome 16
1. By her importunity the widow in the gospel at last gained a hearing,
St Augustine of Hippo † AD 430 On the Holy Trinity 13.2
… And yet He who says, “O woman, great is thy faith;”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 27.11
11. See, Brethren, how the value of humility is set before us! The Lord had called her a dog; and she did not say, “I am not,” but she said, “I am.” And because she acknowledged herself to be a dog, immediately the Lord said, “Woman, great is thy faith; be it unto thee even as thou hast asked.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 27.15
… why the wild olive tree to be grafted in, except for humility? Whence also that woman said, “Truth, Lord, yet the dogs eat of the crumbs which fall from their masters’ table.” And thereupon she hears, “O woman, great is thy faith.”
John Cassian † AD 435 The Conferences of John Cassian 13.15
… “And Jesus could do there no mighty works because of their unbelief.” And so the bounty of God is actually shaped according to the capacity of man’s faith, so that to one it is said: “According to thy faith be it unto thee:” and to another: “Go thy way, and as thou hast believed so be it unto thee;” to another “Be it unto thee according as thou wilt,”
15:29
Tatian † AD 180 The Diatessaron 23
… for they had seen all the signs which he did in [4] Jerusalem, when they were gathered at the feast. And he healed them all. And those multitudes marvelled when they saw dumb men speak, and maimed men healed, and lame men walk, and blind men see; and they praised the God of Israel.
Origen † AD 254 Origen's Commentary on Matthew 11.18
“ And Jesus departed thence, ”—manifestly, from what has been said before, from the parts of Tyre and Sidon,—“ and came nigh unto the sea of Galilee, ”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 52
… And great multitudes came unto Him, having with them those that were lame, blind, maimed, dumb; and cast them at His feet; and He healed them, insomuch that the multitudes wondered, when they saw the dumb to speak, the maimed to be whole, the lame to walk, and the blind to see, and they glorified the God of Israel.”
St Augustine of Hippo † AD 430 The Harmony of the Gospels 2.50
… and they glorified the God of Israel. Then Jesus called His disciples unto Him, and said, I have compassion on the multitude, because they continue with me now three days, and have nothing to eat,” and so on, down to the words, “And they that did eat were four thousand men, besides women and children.”
15:30
Tatian † AD 180 The Diatessaron 23
[1] And Jesus departed thence, and came to the side of the sea of Galilee, and went [2] up into the mountain, and sat there.
Origen † AD 254 Origen's Commentary on Matthew 11.18
… Those, accordingly, who are suffering in soul from such things, though they go up along with the multitudes into the mountain where Jesus was, so long as they are outside of the feet of Jesus, are not healed by Him; but when, as men suffering from such disorders, they are cast by the multitude at His feet,
15:31
Tatian † AD 180 The Diatessaron 23
… And there came unto him great multitudes, having with them lame, and blind, and dumb, and maimed, and many others, and [3] they cast them at the feet of Jesus: for they had seen all the signs which he did in [4] Jerusalem, when they were gathered at the feast. And he healed them all.
Origen † AD 254 Origen's Commentary on Matthew 11.18
… and when they see clearly “the invisible things of God Himself from the creation of the world, which are perceived through the things that are made;” that is, they see and understand with care and clearness. Now the multitudes seeing these things, glorified the God of Israel,
Origen † AD 254 Origen's Commentary on Matthew 11.19
… And the sick of those He healed, but here He heals these, along with the multitudes, who were not sick but blind, and lame, and deaf, and maimed; wherefore also in regard to these the four thousand marvel,
15:32
Tatian † AD 180 The Diatessaron 23
… and the disciples set before the multitudes. And they all ate, and were satisfied: and they took that which remained over of the fragments, seven basketfuls. [11] And the people that ate were four thousand men, besides the women and children. [12] And when the multitudes departed, he went up into the boat, and came to the borders of Magada.
Origen † AD 254 Origen's Commentary on Matthew 11.18
… for it is not the disciples who are described as wondering at such things, although at that time they were present with Jesus, as is manifest from the words, “And Jesus called unto Him His disciples and said, I have compassion on the multitudes,”
Origen † AD 254 Origen's Commentary on Matthew 11.19
“ And Jesus called unto Him His disciples and said. ”
Origen † AD 254 Origen's Commentary on Matthew 12.6
… Now there may sometimes be a time, when He is with us, that we are without food, as is spoken of in the passage above, “They continue with me now three days and have nothing to eat;”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 18
… Besides, he was tarrying in the wilderness by Jordan, where all came to his baptism with great fear, and caring little at that time for the things of this life; as also they continued with Christ three days, and had nothing to eat. (
St Jerome † AD 420 The Letters of St. Jerome 46.13
… We shall make our way to Tabor, and see the tabernacles there which the Saviour shares, not, as Peter once wished, with Moses and Elijah, but with the Father and with the Holy Ghost. Thence we shall come to the Sea of Gennesaret, and when there we shall see the spots where the five thousand were filled with five loaves, and the four thousand with seven.
St Jerome † AD 420 The Letters of St. Jerome 48.14
… he commences with a recommendation of continence, and it is only subsequently that he stoops to mention the remedies for its opposite. And although to the strong he has pointed out the prize of their high calling, yet he suffers none to faint by the way;
John Cassian † AD 435 The Conferences of John Cassian 11.15
… But we must also, in accordance with the kindly forethought of our Saviour, make some provision for the food of the body, that we faint not by the way,
15:33
Tatian † AD 180 The Diatessaron 23
[5] And Jesus called his disciples, and said unto them, I have compassion on this multitude, because of their continuing with me three days, having nothing to eat; and to send them away fasting I am not willing, lest they faint in the way, some of them having [6] [Arabic, p. 89] come from far.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 52
Wherefore also they say to Him, “Whence should we have so many loaves in the wilderness?”
15:34
Tatian † AD 180 The Diatessaron 23
… and to send them away fasting I am not willing, lest they faint in the way, some of them having [6] [Arabic, p. 89] come from far. His disciples said unto him, Whence have we in the desert [7] bread wherewith to satisfy all this multitude?
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 52
“How many loaves have ye? And they say, Seven, and a few little fishes.”
15:35
Tatian † AD 180 The Diatessaron 23
… and to send them away fasting I am not willing, lest they faint in the way, some of them having [6] [Arabic, p. 89] come from far. His disciples said unto him, Whence have we in the desert [7] bread wherewith to satisfy all this multitude? Jesus said unto them, How [8] many loaves have ye?
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 52
For, “He commanded,” it is said, “the multitude to sit down on the ground. And He took the seven loaves, and the fishes, and gave thanks, and brake, and gave to His disciples, and the disciples to the multitude.”
15:36
Tatian † AD 180 The Diatessaron 23
… 89] come from far. His disciples said unto him, Whence have we in the desert [7] bread wherewith to satisfy all this multitude? Jesus said unto them, How [8] many loaves have ye? They said unto him, Seven, and a few small fishes. And he [9] commanded the multitudes to sit down upon the ground;
Origen † AD 254 Origen's Commentary on Matthew 11.19
… Again, there, the three Evangelists say in the very same words that “He took the five loaves and the two fishes and looking up to heaven He blessed;” but here, as Matthew and Mark have written, “Jesus gave thanks and brake;”
St Ephrem the Syrian † AD 373 Ephraim Syrus: Nineteen Hymns on the Nativity of Christ in the Flesh 3
… One true Sheaf gave bread; the bread of Heaven, whereof there is no stint. The bread which the First-born brake in the wilderness, failed and passed away though very good. He returned again and broke the New Bread which ages and generations shall not waste away! The seven loaves also that He brake failed,
15:37
Tatian † AD 180 The Diatessaron 23
… Jesus said unto them, How [8] many loaves have ye? They said unto him, Seven, and a few small fishes. And he [9] commanded the multitudes to sit down upon the ground; and he took those seven loaves and the fish, and blessed, and brake, and gave to his disciples to set before [10] them; and the disciples set before the multitudes.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 52
For, “they did all eat,” so it is said, “and were filled, and they took up of the broken meat that was left, seven baskets full. And they that did eat were four thousand men, besides women and children.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 42
… xvi. 9 .) And for the same reason it was that the baskets of fragments were equal in number to the disciples; afterwards, when they were instructed, they took not up so many, but only “seven baskets.” (
Theodoret of Cyrus † AD 458 Letters of the Blessed Theodoret, Bishop of Cyprus 3
… In obedience to this teaching the divine Apostle escaped the violence of the governor of the city, and had no hesitation in speaking of the manner of his flight, but spoke of the basket, the wall, and the window, and boasted and glorified in the act.
15:38
Tatian † AD 180 The Diatessaron 23
… And he [9] commanded the multitudes to sit down upon the ground; and he took those seven loaves and the fish, and blessed, and brake, and gave to his disciples to set before [10] them; and the disciples set before the multitudes. And they all ate, and were satisfied: and they took that which remained over of the fragments, seven basketfuls. [11]
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 45.3
… O great mysteries! they were works, and the works spake. If thou understand these doings, they are words. And ye too belong to the four thousand, because ye live under the fourfold Gospel. To this number the children and women did not belong. For so it is said, “And they that did eat were four thousand men, excepting women and children.”
15:39
Tatian † AD 180 The Diatessaron 23
… and the disciples set before the multitudes. And they all ate, and were satisfied: and they took that which remained over of the fragments, seven basketfuls. [11] And the people that ate were four thousand men, besides the women and children. [12]
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 52
“And He sent away the multitudes,” so it saith, “and went on board the ship, and came into the coasts of Magdala.”
St Augustine of Hippo † AD 430 The Harmony of the Gospels 2.51
106. Matthew continues as follows: “And He sent away the multitude, and took ship, and came into the coasts of Magedan;” and so on, down to the words, “A wicked and adulterous generation seeketh after a sign; and there shall no sign be given unto it but the sign of the prophet Jonas.”
15:1
Rabanus Maurus † AD 856
The men of Gennezareth and the less learned believe; but they who seem to be wise come to dispute with Him; according to that, Thou hast hid these things from the wise and prudent, and hast revealed them unto babes. Whence it is said, Then came to him from Jerusalem Scribes and Pharisees.
St Augustine † AD 430 de Cons. Ev. ii. 49.
The Evangelist thus constructs the order of his narrative, Then came unto him, that, as appeared in the passage over the lake, the order of the events that followed that might be shewn.
St John Chrysostom † AD 407 Hom. li.
For this reason also the Evangelist marks the time that He may shew their iniquity overcome by nothing; for they came to Him at a time when He had wrought many miracles, when He had healed the sick by the touch of His hem. That the Scribes and Pharisees are here said to have come from Jerusalem, it should be known that they were dispersed through all the tribes, but those that dwelt in the Metropolis were worse than the others, their higher dignity inspiring them with a greater degree of pride.
Remigius † AD 908
They were faulty for two reasons; because they had come from Jerusalem, from the holy city, and because they were elders of the people, and doctors of the Law, and had not come to learn but to reprove the Lord, for it is added, Saying, Why do thy disciples transgress the tradition of the elders?
St Jerome † AD 420
Wonderful infatuation of the Pharisees and Scribes! They accuse the Son of God that He does not keep the traditions and commandments of men.
St John Chrysostom † AD 407
Observe, how they are taken in their own question. They say not, ‘Why do they transgress the Law of Moses?’ but, the tradition of the elders; whence it is manifest that the Priests had introduced many new things, although Moses had said, Ye shall not add ought to the word which I set before you this day, neither shall ye take ought away from it; (Deut. 4:2.) and when they ought to have been set free from observances, then they bound themselves by many more; fearing lest any should take away their rule and power, they sought to increase the awe in which they were held, by setting themselves forth as legislators.
Remigius † AD 908
Of what kind these traditions were, Mark shews when he says, The Pharisees and all the Jews, except they wash their hands oft, eat not. (Mark 7:3.) Here then also they find fault with the disciples, saying, For they wash not their hands when they eat bread.
St Bede † AD 735 in Marc. 7, 1.
Taking carnally those words of the Prophets, in which it is said, Wash, and he ye clean, they, observed it only in washing the body; (Is. 1:16.) hence they had laid it down that we ought not to eat with unwashen hands.
St Jerome † AD 420
But the hands that are to be washed are the acts not of the body, but of the mind; that the word of God may be done in them.
St John Chrysostom † AD 407
But the disciples now did not eat with washen hands, because they already despised all things superfluous, and attended only to such as were necessary; thus they accepted neither washing nor not washing as a rule, but did either as it happened. For how should they who even neglected the food that was necessary for them, have any care about this rite?
Remigius † AD 908
Or the Pharisees found fault with the Lord’s disciples, not concerning that washing which we do from ordinary habit, and of necessity, but of that superfluous washing which was invented by the tradition of the elders.
St John Chrysostom † AD 407
Christ made no excuse for them, but immediately brought a counter charge, shewing that he that sins in great things ought not to take offence at the slight sins of others. He answered and said unto them, Why do ye also transgress the commandment of God because of your tradition? He says not that they do well to transgress that He may not give room for calumny; nor on the other hand does He condemn what the Apostles had done, that He may not sanction their traditions; nor again does He bring any charge directly against them of old, that they might not put Him from them as a calumniator; but He points His reproof against those who had come to Him; thus at the same time touching the elders who had laid down such a tradition; saying,
St Jerome † AD 420
Since ye because of the tradition of men neglect the commandment of God, why do ye take upon you to reprove my disciples, for bestowing little regard upon the precepts of the elders, that they may observe the commands of God? For God hath said, Honour thy father and thy mother. Honour in the Scriptures is shewn not so much in salutations and courtesies as in alms and gifts. Honour, (1 Tim. 5:3.) says the Apostle, the widows who are widows indeed; here ‘honour’ signifies a gift. The Lord then having thought for the infirmity, the age, or the poverty of parents, commanded that sons should honour their parents in providing them with necessaries of life.
St John Chrysostom † AD 407
He desired to shew the great honour that ought to be paid to parents, and therefore attached both a reward and a penalty. But in this occasion the Lord passes over the reward promised to such as did honour their parents, namely, that they should live long upon the earth, and brings forward the terrible part only, namely, the punishment, that He might strike these dumb and attract others; And he that curseth father and mother, let him die the death; thus He shews that they deserved even death. For if ho who dishonours his parent even in word is worthy of death, much more ye who dishonour him in deed; and ye not only dishonour your parents, but teach others to do so likewise. Ye then who do not deserve even to live, how accuse ye my disciples? But how they transgress the commandment of God is clear when He adds, But ye say, Whoso shall say to his father or his mother, If in a gift, whatsoever thou mightest be profited by me.
St Jerome † AD 420
For the Scribes and Pharisees desiring to overturn this foregoing most provident law of God, that they might bring in their impiety under the mask of piety, taught bad sons, that should any desire to devote to God, who is the true parent, those things which ought to be offered to parents, the offering to the Lord should he preferred to the offering them to parents.
The Gloss ap. Anselm.
In this interpretation the sense will be, What I offer to God will profit both you and myself; and therefore you ought not to take of my goods for your own needs, but to suffer that I offer them to God.
St Jerome † AD 420
And thus the parents refusing what they saw thus dedicated to God, hat they might not incur the guilt of sacrilege, perished of want, and so it came to pass that what the children offered for the needs of the temple and the service of God, went to the gain of the Priests.
The Gloss ap. Anselm.
Or the sense may be, Whosoever, that is, of you young men, shall say, that is, shall either be able to say, or shall say, to his father or mother, O father, the gift that is of me devoted to God, shall it profit thee? as it were an exclamation of surprise; you ought not to take it that you may not incur the guilt of sacrilege. Or, we may read it with this ellipsis, Whosoever shall say to his father, &c. he shall do the commandment of God, or shall fulfil the Law, or shall be worthy of life eternal.
St Jerome † AD 420
Or it may briefly have the following sense; Ye compel children to say to their parents, What gift soever I was purposing to offer to God, you take and consume upon your living, and so it profits you; as much as to say, Do not so.
The Gloss ap. Anselm.
And thus through these arguments of your avarice, this youth shall Honour not his father or his mother. As if He had said; Ye have led sons into most evil deeds; so that it will come to pass that afterwards they shall not even honour their father and mother. And thus ye have made the commandment of God concerning the support of parents by their children vain through your traditions, obeying the dictates of avarice.
St Augustine † AD 430 cont. Adv. Leg. et Proph. ii. 1.
Christ here clearly shews both that that law which the heretic blasphemes is God’s law, and that the Jews had their traditions foreign to the prophetical and canonical books; such as the Apostle calls profane and vain fables.
St Augustine † AD 430 cont. Faust. xvi. 24.
The Lord here teaches us many things; That it was not He that turned the Jews from their God; that not only did He not infringe the commandments, but convicts them of infringing them; and that He had ordained no more than those by the hand of Moses.
St Augustine † AD 430 Quæst. Ev. i. 16.
Otherwise; The gift whatsoever thou offerest on my account, shall profit thee; that is to say, Whatsoever gift thou offerest on my account, shall henceforth remain with thee; the son signifying by these words that there is no longer need that parents should offer for him, as he is of age to offer for himself. And those who were of age to be able to say thus to their parents, the Pharisees denied that they were guilty, if they did not shew honour to their parents.
The Latin text
Rabanus Maurus
Homines Genesareth et minus docti credunt; sed qui sapientes videntur, ad pugnam veniunt: iuxta illud: abscondisti haec a sapientibus et prudentibus, et revelasti ea parvulis; unde dicitur tunc accesserunt ad eum ab Hierosolymis Scribae et Pharisaei
Augustinus de Cons. Evang
Ita autem conserit Evangelista narrationis suae ordinem, dicens tunc accesserunt: ut quantum ipse transitus indicat, rerum etiam consequentium ordo servetur
Chrysostomus in Matth
Propter hoc autem Evangelista hic tempus designat ut ostendat ineffabilem illorum nequitiam nulli cedentem: tunc enim venerunt quando plurima signa operatus est, quando infirmos ex tactu fimbriae curaverat. Quod autem ab Hierosolymis venisse dicuntur Scribae et Pharisaei, sciendum est, quod per omnes tribus erant disseminati; sed qui in metropoli habitabant, peiores aliis erant, velut ampliori fruentes honore, et maiorem superbiam possidentes
Remigius
Duabus autem de causis reprehenduntur: et quia ab Hierosolymis venerant, idest a loco sancto descenderant; et quia seniores populi et legis doctores erant; et non ad discendum, sed ad reprehendendum dominum venerant: subditur enim dicentes: quare discipuli tui transgrediuntur traditionem seniorum?
Hieronymus
Mira Pharisaeorum Scribarumque stultitia. Dei filium arguunt, quare traditiones hominum et praecepta non servet
Chrysostomus in Matth
Vide autem qualiter et a sua interrogatione capiuntur: non enim dicunt: quare transgrediuntur legem Moysi; sed traditionem seniorum: unde manifestum est, quod multa nova inducebant sacerdotes, quamvis Moyses dixerit: non adicietis ad verbum quod ego propono vobis hodie, et non auferetis ab eo; et quando oportebat eos ab observationibus liberari, tunc amplioribus observationibus se alligabant, timentes ne aliquis eorum principatum auferret; terribiliores esse volentes, quasi et ipsi essent legislatores
Remigius
Quae autem fuerint traditiones, manifestat Marcus cum ait: Pharisaei et omnes Iudaei, nisi crebro lavent manus suas, non manducant panem. Unde et hic discipulos reprehendunt, dicentes non enim lavant manus suas cum panem manducant
Beda
Verba enim prophetarum carnaliter accipientes, quod dictum erat: lavamini, et mundi estote, de corpore solum lavando servabant; et ideo statuerant nonnisi lotis manibus manducandum esse
Hieronymus
Manus autem, idest opera non corporis sed animae lavandae sunt ut fiat in illis verbum Dei
Chrysostomus in Matth
Ideo autem discipuli non lotis manibus manducabant, quia iam superflua despiciebant, ea solum quae sunt necessaria attendentes, et neque lavari, neque non lavari pro lege habentes, sed ut contingebat alterutrum facientes. Qui enim et ipsum necessarium cibum contemnebant, qualiter circa hoc studium haberent?
Remigius
Vel reprehendebant Pharisaei discipulos domini, non de ista lavatione, quae consueto more congruit, et necessariis temporibus agitur; sed de illa superflua quae de superstitiosa traditione seniorum fuerat reperta
Chrysostomus in Matth
Christus autem non excusavit, sed confestim reaccusavit, demonstrans quoniam eum qui magna peccat, pro parvis peccatis aliorum sollicitum esse non oportet: unde sequitur ipse autem respondens ait illis: quare et vos transgredimini mandatum Dei propter traditionem vestram? Non autem dicit quod bene faciunt transgredientes, ut non det eis occasionem calumniae; neque tamen vituperat quod ab apostolis factum est, ne approbet eorum traditiones; neque rursus accusat seniores, ne tamquam iniuriatorem eum repulissent, sed increpat eos qui advenerant, tangens etiam seniores qui talem traditionem statuerant, dicens
(Hieronymus)
cum vos propter traditionem hominum praecepta Dei negligatis, quare discipulos meos arguendos creditis, quod seniorum iussa parvipendant, ut Dei praecepta custodiant? Nam Deus dixit: honora patrem et matrem. Honor in Scripturis non tantum in salutationibus et officiis deferendis, quantum in eleemosynis ac munerum oblatione sentitur. Honora, inquit apostolus, viduas quae vere viduae sunt. Hic enim honor donum intelligitur. Praeceperat ergo dominus, vel imbecillitates vel aetates vel penurias parentum considerans, ut filii honorarent etiam in vitae necessariis ministrandis parentes suos
Chrysostomus in Matth
Voluit autem monstrare quod parentes essent valde honorandi, per hoc quod adiunxit et praemium et poenam. Sed dominus hic praemium praetermittens quod honorantibus repromittitur, scilicet esse longaevum super terram, ponit quod terribilius est, scilicet poenam: ut et ipsos stupefaceret, et alios attraheret: unde addit et qui maledixerit patri vel matri, morte moriatur: in quo demonstrat eos morte dignos esse. Si enim qui verbo dehonorat parentem, morte punitur, multo magis vos qui opere: et non solum dehonoratis parentes, sed et alios hoc docetis. Qui igitur neque vivere debetis, qualiter meos discipulos incusatis? Quomodo autem Dei mandatum transgrediantur, manifestat cum subdit vos autem dicitis: quicumque dixerit patri vel matri: munus quodcumque est ex me, tibi proderit
Hieronymus
Praemissam enim providentissimam Dei legem volentes Scribae Pharisaeique subvertere, ut impietatem sub nomine pietatis inducerent, docuerunt pessimos filios, ut si quis ea quae parentibus offerenda sunt, Deo voluerit vovere, qui verus est pater, oblatio domini praeponatur parentum muneribus
Glossa
Ut sit sensus: quod ego offero Deo, et mihi et tibi proderit; et ideo non debes sumere, scilicet res meas in tuos usus; sed pati ut Deo offeram
Hieronymus
Vel certe ipsi parentes, qui Deo consecrata cernebant, ne sacrilegii crimen incurrerent, declinantes, egestate conficiebantur; atque ita fiebat ut oblatio liberorum sub occasione templi et Dei in lucra cederet sacerdotum
Glossa
Ut sit sensus: quicumque, idest quisquis vestrum, o iuvenes, dixerit, idest dicere poterit vel dicet, patri vel matri: o pater, munus quod est ex me, Deo iam devotum, proderit tibi. Admirando; quasi diceret: non debes sumere, ne sis reus sacrilegii. Vel potest legi per defectum hoc modo: quicumque dixerit patri, etc., subaudi: faciet Dei mandatum, vel complebit legem, vel erit dignus vita aeterna
Hieronymus
Potest autem et hunc breviter habere sensum. Compellitis, inquit, filios, ut dicant parentibus suis: quodcumque donum oblaturus eram Deo, in tuos consumis cibos, tibique prodest, o pater et mater; quasi diceret: non
Glossa
Et sic propter istas persuasiones avaritiae vestrae, ille iuvenis non honorificabit patrem et matrem: unde sequitur et non honorificabit patrem et matrem; quasi diceret: vos filiis ista pessima suasistis; et propter hoc filius postea patrem et matrem non honorificabit; et ita mandatum Dei de sustentandis parentibus fecistis irritum propter traditionem vestram, scilicet avaritiae vestrae servientes
Augustinus contra Advers. Leg. et Proph
Evidenter autem hic Christus ostendit, et illam esse Dei legem quam haereticus blasphemat, et Iudaeos habere suas traditiones a libris propheticis et legitimis alienas; quas apostolus appellat profanas fabulas et viles
Augustinus contra Faustum
Multa etiam nos hic dominus docet: et Iudaeos a Deo suo se non avertere, et eius mandata non tantum se non infringere, verum etiam illos a quibus infringerentur arguere, et non nisi per Moysen ista mandasse
Augustinus de quaest. Evang
Vel aliter. Munus quodcumque est ex me, tibi proderit; idest, munus quod offers causa mei, ad te iam pertinebit: quibus verbis significant filii iam sibi non necesse esse parentum pro se oblationem, quod ad eam aetatem pervenissent ut possent iam ipsi offerre pro se. In hac ergo aetate constitutos, ut possent parentibus suis hoc dicere, cum hoc dixissent, negabant Pharisaei reos esse, si parentibus non praestarent honorem
15:7
St John Chrysostom † AD 407
The Lord had shewn that the Pharisees were not worthy to aceuse those who transgressed the commands of the elders, seeing they overthrew the law of God themselves; and He again proves this by the testimony of the Prophet; Hypocrites, well did Esaias prophesy of you, saying, This people honoureth me with their lips, but their heart is far from me.
Remigius † AD 908
Hypocrite signifies dissembler, one who feigus one thing in his outward act, and bears another thing in his heart. These then are well called hypocrites, because under cover of God’s honour they sought to heap up for themselves earthly gain.
Rabanus Maurus † AD 856
Esaias saw before the hypocrisy of the Jews, that they would craftily oppose the Gospel, and therefore he said in the person of the Lord, This people honoureth me with their lips, &c.
Remigius † AD 908
For the Jewish nation seemed to draw near to God with their lips and mouth, inasmuch as they boasted that they held the worship of the One God; but in their hearts they departed from Him, because after they had seen His signs and miracles, they would neither acknowledge His divinity, nor receive Him.
Rabanus Maurus † AD 856
Also, they honoured Him with their lips when they said, Master, we know that thou art true, (Mat. 22:16.) but their heart was far from Him when they sent spies to entangle Him in His talk.
The Gloss ap. Anselm.
Or, They honoured Him in commending outward purity; but in that they lacked the inward which is the true purity, their heart was far from God, and such honour was of no avail to them; as it follows, But without, reason do they worship we, teaching doctrines and commandments of men.
Rabanus Maurus † AD 856
Therefore they shall not have their reward with the true worshippers, because they teach doctrines and commandments of men to the contempt of the law of God.
St John Chrysostom † AD 407
Having added weight to His accusation of the Pharisees by the testimony of the Prophet, and not having amended them, He now ceases to speak to them, and turns to the multitudes, And he called the multitude, and said unto them, Hear and understand. Because He was about to set before them a high dogma, and full of much philosophy, He does not utter it nakedly, but so frames His speech that it should be received by them. First, by exhibiting anxiety on their account, which the Evangelist expresses by the words, And he called the multitude to him. Secondly, the time He chooses recommends His speech; after the victory He has just gained over the Pharisees. And He not merely calls the multitude to Him, but rouses their attention by the words, Hear and understand; that is, Attend, and give your minds to what ye are to hear. But He said not unto them, The observance of meats is nought; nor, Moses bade you wrongly; but in the way of warning and advice, drawing His testimony from natural things, Not what entereth in at the mouth defileth a man, but what goeth forth of the mouth that defileth a man.
St Jerome † AD 420
The word herea ‘makes a man common’ is peculiar to Scripture, and is not hackneyed in common parlance. The Jewish nation, boasting themselves to be a part of God, call those meats common, of which all men partake; for example, swine’s flesh, shell fish, hares, and those species of animals that do not divide the hoof, and chew the cud, and among the fish such as have not scales. Hence in the Acts of the Apostles we read, What God hath cleansed, that call not thou common. (Acts 10:15.) Common then in this sense is that which is free to the rest of mankind, and as though not in part of God, is therefore called unclean.
St Augustine † AD 430 cont. Faust. vi. 6.
This declaration of the Lord, Not that which entereth into the mouth defileth a man, is not contrary to the Old Testament. As the Apostle also speaks, To the pure all things are pure; (Tit. 1:15.) and Every creature of God is good. Let the Manichæans understand, (1 Tim. 4:4.) if they can, that the Apostle said this of the very natures and qualities of things; while that letter (of the ritual law) declared certain animals unclean, not in their nature but typically, for certain figures which were needed for a time. Therefore to take an instance in the swine and the lamb, by nature both are clean, because naturally every creature of God is good; but in a certain typical meaning the lamb is clean, and the swine unclean. Take the two words, ‘fool,’ and ‘wise,’ in their own nature, as sounds, or letters, both of them are pure, but one of them because of the meaning attached to it, not because of any thing in its own nature, may be said to be impure. And perhaps what the swine are in typical representation, that among mankind is the fool; and the animal, and this word of two syllables (stultus) signify some one and the same thing. That animal is reckoned unclean in the law because it does not chew the cud; but this is not its fault but its nature. But the men of whom this animal is the emblem, are impure by their own fault, not by nature; they readily hear the words of wisdom, but never think upon them again. Whatever of profit you may hear, to summon this up from the internal region of the memory through the sweetness of recollection into the mouth of thought, what is this but spiritually to chew the cud? They who do not this are represented by this species of animal. Such resemblances as these in speech, or in ceremonies, having figurative signification, profitably and pleasantly move the rational mind; but by the former people, many such things were not only to be heard, but to be kept as precepts. For that was a time when it behoved not in words only, but in deeds, to prophesy those things which hereafter were to be revealed. When these had been revealed through Christ, and in Christ, the burdens of observances were not imposed on the faith of the Gentiles; but the authority of the prophecy was yet confirmed. But I ask of the Manichæans, whether this declaration of the Lord, when He said that a man is not defiled by what enters into his mouth, is true or false? If false, why then does their doctor Adimantus bring it forward against the Old Testament? If true, why contrary to its tenor do they consider that they are thus defiled?
St Jerome † AD 420
The thoughtful reader may here object and say, If that which entereth into the mouth defileth not a man, why do we not feed on meats offered to idols? Be it known then that meats and every creature of God is in itself clean; but the invocation of idols and dæmons makes them unclean with those at least who with conscience of the idol eat that which is offered to idols, and their conscience being weak is polluted, as the Apostle says.
Remigius † AD 908
But if any one’s faith be so strong that he understands that God’s creature can in no way be defiled, let him eat what he will, after the food has been hallowed by the word of God and of prayer; yet so that this his liberty be not made an offence to the weak, as the Apostle speaks.
The Latin text
Chrysostomus in Matth
Monstraverat dominus quod Pharisaei non erant digni accusare transgredientes mandata seniorum, cum Dei legem destruerent; rursus autem demonstrat hoc ipsum et a propheta: unde dicit hypocritae, bene prophetavit de vobis Isaias dicens: populus hic labiis me honorat; cor autem eorum longe est a me
Remigius
Hypocrita dicitur simulator, quia aliud opere simulat, et aliud corde gestat. Isti ergo bene hypocritae dicuntur, quia sub honore Dei terrena sibi lucra accumulare cupiebant
Rabanus Maurus
Praevidit autem Isaias simulationem Iudaeorum, quod in dolo pugnarent contra Evangelium; et ideo dixit ex persona domini populus hic labiis me honorat
, et cetera. Remigius
Iudaeorum namque populus labiis et ore Deo appropinquare et honorare eum videbatur, quia unius Dei cultum se habere gloriabatur; sed corde longe a Deo recessit: quia visis signis atque miraculis, nec divinitatem eius cognoscere, nec eum suscipere voluerunt
Rabanus Maurus
Item labiis eum honorabant quando dicebant: magister, scimus quia verax es; sed cor eorum longe ab eo fuit quando miserunt insidiatores, ut eum caperent in sermone
Glossa
Vel commendando exteriorem munditiam eum honorabant, sed dum interiori, quae vera est, carebant, cor eorum longe erat a Deo, et illis talis honor inutilis erat: unde sequitur sine causa autem colunt me docentes doctrinas et mandata hominum
Rabanus Maurus
Non enim habebunt mercedem cum veris cultoribus, docentes doctrinas et mandata hominum, contemptis praeceptis divinis
Chrysostomus in Matth
Augmentata ergo accusatione Pharisaeorum a testimonio prophetae, et illis non emendatis, iam eis non loquitur, sed turbis: unde dicit et, convocatis ad se turbis, dixit eis: audite et intelligite. Quia turbis dogma excelsum et multa philosophia plenum propositurus erat, non simpliciter hoc enuntiat, sed susceptibilem facit sermonem. Primo quidem et honore et sollicitudine exhibita circa turbas; quod ostendit Evangelista dicens et convocatis ad se turbis. Deinde etiam susceptibilem facit sermonem ex tempore: quia post mortuos suscitatos, post victoriam contra Pharisaeos habitam, tunc legem proponit, ut facilius suscipiatur. Et non solum simpliciter turbas advocavit; sed etiam eos attentiores fecit in hoc quod dixit audite et intelligite; idest, attendite et erigimini mente ad hoc audiendum. Non autem dixit eis: nihil est observatio escarum, neque quod Moyses male iniunxerat; sed per modum admonitionis et consilii a rerum ipsarum natura testimonium accipiens ait non quod intrat in os, coinquinat hominem; sed quod procedit ex ore, hoc coinquinat hominem. Hieronymus habet communicat
Hieronymus
Verbum communicat proprie Scripturarum est, et publico sermone non teritur. Populus autem Iudaeorum partem Dei se esse iactans, communes cibos vocat quibus omnes utuntur homines; verbi gratia, suillam carnem, ostreas, lepores et istiusmodi animantia, quae ungulam non findunt, nec ruminant, nec squamosa in piscibus sunt. Unde et in actibus apostolorum scriptum est: quod Deus sanctificavit, tu ne commune dixeris. Commune ergo quod ceteris hominibus patet, et quasi non de parte Dei, pro immundo appellatur
Augustinus contra Faustum
Testamento autem veteri non est contraria ista sententia, qua dominus dicit non quod intrat in os; in qua apostolus: omnia munda mundis et: omnis creatura Dei bona est. Si possunt, hoc apostolum de ipsis dixisse naturis, intelligant Manichaei; illas autem litteras, propter quasdam praefigurationes tempori congruentes, animalia quaedam non natura, sed significatione immunda dixisse. Itaque, verbi gratia, si de porco et agno requiratur, utrumque natura mundum est, quia natura omnis creatura Dei bona est; quadam vero significatione agnus mundus, porcus immundus est; tamquam si stultum et sapientem diceres, utrumque hoc verbum natura vocis et litterarum et syllabarum quibus constat, utique mundum est; significatione autem unum horum verborum, quod dicitur stultus, immundum dici potest, non natura sui, sed quoniam quoddam immundum significat. Et fortasse quod est in rerum figuris porcus, hoc est in hominum genere stultus: et tam illud animal quam istae duae syllabae, quod dicitur stultus, quoddam unum idemque significant. Immundum quippe illud animal in lege positum est, eo quod non ruminet; non autem hoc eius vitium, sed natura est. Sunt autem homines, qui per hoc animal significantur, immundi proprio vitio, non natura; qui cum libenter audiant verba sapientiae, postea de his omnino non cogitant. Quod enim utile audieris, velut ab intestino memoriae, tamquam ad os cogitationis recordandi dulcedine revocare, quid aliud est quam spiritualiter ruminare? Quod qui non faciunt, illorum animalium genere figurantur. Hae autem similitudines rerum in locutionibus vel observationibus figuratis rationales mentes utiliter et suaviter movent; sed priori populo multa talia non tantum audienda, verum etiam observanda praecepta sunt. Tempus enim erat quo non tantum dictis, sed etiam factis prophetizari oportebat ea quae posteriore tempore fuerant revelanda: quibus per Christum atque in Christo revelatis, fidei gentium onera observationum non sunt imposita, prophetiae tamen est auctoritas commendata. Requiro autem a Manichaeis, utrum ista domini sententia qua dixit, non inquinari his hominem quae in os eius intrant, vera aut falsa sit. Si falsam dicunt, cur eam eorum doctor Adimantus a Christo prolatam dicens, ad expugnandum vetus testamentum obiecit? Si autem vera est, cur adversus eam credunt se coinquinari?
Hieronymus
Opponat autem prudens lector, et dicat: si quod intrat in os, non coinquinat hominem, quare idolothytis non vescimur? Sciendum igitur, quod ipsi quidem cibi, et omnis Dei creatura per se munda sit; sed idolorum et Daemonum invocatio ea facit immunda; apud eos scilicet qui cum conscientia idoli idolothytum manducant, et conscientia eorum, cum sit infirma, polluitur, ut apostolus dicit
Remigius
Quicumque autem tantae fidei est ut intelligat creaturam Dei nullo modo inquinari posse, sanctificetur cibus per verbum Dei et orationem, et comedat quicquid vult: ita tamen quod haec licentia offendiculum non fiat infirmis, ut apostolus dicit
15:12
St Jerome † AD 420
In one of the Lord’s discourses the whole superstition of Jewish observances had been cut down. They placed their whole religion in using or abstaining from certain meats.
St John Chrysostom † AD 407
When the Pharisees heard the things that went before, they made no reply to them, because He had so mightily overthrown them, not only refuting their arguments, but detecting their fraud, but they, not the multitudes, were offended at them; Then came his disciples unto him and said, Knowest thou that the Pharisees were offended after they heard this saying?
St Jerome † AD 420
As this word ‘scandalum’ (offence or stumblingblock) is of such frequent use in ecclesiastical writings, we will shortly explain it. We might render it in Latin, ‘offendiculum,’ or ‘ruina,’ or ‘impactio;’ and so when we read, Whosoever shall scandalize, we understand, Whoso by word or deed has given an occasion of falling to any.
St John Chrysostom † AD 407
Christ does not remove the stumblingblock out of the way of the Pharisees, but rather rebukes them; as it follows, But he answered and said, Every plant which my heavenly Father has not planted shall be rooted up. This Manichæus affirmed was spoken of the Law, but what has been already said is a sufficient refutation of this. For if He had said this of the Law, how would He have above contended for the Law, saying, Why transgress ye the commandment of God through your tradition? Or would He have cited the Prophet? Or how, if God said, Honour thy father and thy mother, is not this, being spoken in the Law, a plant of God?
St Hilary † AD 367
What He intends then by a plant not planted of His Father, is that tradition of men under cover of which the Law had been transgressed, this He instructs them must be rooted up.
Remigius † AD 908
Every false doctrine and superstitious observance with the workers thereof cannot endure; and because it is not from God the Father, it shall be rooted up with the same. And that only shall endure which is of God.
St Jerome † AD 420
Shall that plant also be rooted up of which the Apostle says, I planted, Apollos watered? (1 Cor. 3:6.) The question is answered by what follows, but God gave the increase. He says also, Ye are God’s husbandry, a building of God; and in another place, We are workers together of God. And if when Paul plants, and Apollos waters, they are in so doing workers together with God, then God plants and waters together with them. This passage is abused by some who apply it at once to two different kinds of men; they say, ‘If every plant, which the Father hath not planted shall be rooted up, then that which He has planted cannot be rooted up.’ But let them hear these words of Jeremiah, I had planted thee a true vine, wholly a right seed, how then art thou turned into the bitterness of a strange vine? (Jer. 2:21.) God indeed has planted it, and none may root up His planting. But since that planting was through the disposition of the will of him which was planted, none other can root it up unless its own will consents thereto.
The Gloss interlin.
Or, the plant here spoken of may be the doctors of the Law with their followers, who had not Christ for their foundation. Why they are to be rooted up, He adds, Let them alone; they are blind, leaders of the blind.
Rabanus Maurus † AD 856
They are blind, that is, they want the light of God’s commandments; and they are leaders of the blind, inasmuch as they draw others headlong, erring, and leading into error; whence it is added, If the blind lead the blind, they both fall into the ditch.
St Jerome † AD 420
This is also the same as that Apostolic injunction, A heretic after the first and second admonition reject, knowing that such a one is perverse. (Tit. 3:10, 11.) To the same end the Saviour commands evil teachers to be left to their own will, knowing that it is hardly that they can be brought to the truth.
The Latin text
Hieronymus
Ex uno sermone domini, omnis superstitio observationum Iudaicarum fuerat Elisa, qui in cibis sumendis abominandisque religionem suam sitam arbitrabantur
Chrysostomus in Matth
Praemissa itaque cum audissent Pharisaei, nihil contradixerunt illi, quia vehementer eos convicerat, non redarguendo solum, sed et dolum illorum propalando: sed scandalizati sunt, Pharisaei scilicet, non autem turbae: unde dicitur tunc accedentes discipuli eius, dixerunt ei: scis quia Pharisaei, audito hoc verbo, scandalizati sunt?
Hieronymus
Quia crebro teritur in ecclesiasticis Scripturis scandalum, breviter dicendum quid significat scandalum. Nos offendiculum vel ruinam et impactionem pedis possumus dicere. Quando ergo legimus: quicumque scandalizaverit, hoc intelligimus: qui dicto vel facto occasionem ruinae dederit
Chrysostomus in Matth
Christus autem non solvit Pharisaeorum scandalum, sed magis eos increpavit: unde sequitur at ille respondens ait: omnis plantatio quam non plantavit pater meus caelestis eradicabitur. Hoc autem Manichaei de lege dictum esse dicunt; sed confutant eos quae antea dicta sunt. Si enim de lege dixisset, qualiter superius pro lege pugnasset, dicens: quare transgredimini mandatum Dei propter traditionem vestram? Qualiter etiam prophetam induxisset in medium? Si etiam Deus dixit: honora patrem et matrem, qualiter hoc quod in lege dictum est, non est Dei plantatio?
Hilarius in Matth
Dicens ergo omnem plantationem quae non a patre sit, docet traditionem hominum eradicandam, cuius favore legis praecepta transgressi sunt
Remigius
Omnis etiam falsa doctrina, et superstitiosa observatio cum suis actoribus permanere non potest; et quia a Deo patre non est, cum eisdem eradicabitur. Illa ergo sola permanebit quae a Deo patre est
Hieronymus
Numquid ergo eradicabitur et illa plantatio, de qua apostolus ait: ego plantavi, Apollo rigavit? Sed solvitur quaestio ex eo quod sequitur: Deus autem incrementum dedit. Dicit et ipse: Dei agricultura, Dei aedificatio estis; et alibi: cooperatores Dei sumus. Si autem cooperatores Dei, igitur plantante Paulo et rigante Apolline, Deus cum operatoribus suis plantat et rigat. Abutuntur autem hoc loco qui diversas naturas introducunt, dicentes: si plantatio quam non plantavit pater, eradicabitur, ergo quam ille plantavit, non potest eradicari. Sed audiant illud Ieremiae: ego vos plantavi vineam veram: quomodo versi estis in amaritudinem vitis alienae? Plantavit quidem Deus, et nemo potest eradicare plantationem eius. Sed quoniam ista plantatio in voluntate proprii arbitrii est, nullus alius eam eradicare poterit, nisi ipsa tribuerit assensum
Glossa
Vel plantatio ista doctores legis significat cum sequacibus suis, qui Christum non habebant fundamentum. Quare autem sunt eradicandi, subditur sinite illos: caeci sunt, et duces caecorum
Rabanus Maurus
Caeci quidem sunt, idest luce mandatorum Dei privati; et sunt duces caecorum, quia alios in praecipitium trahunt, errantes, et in errorem mittentes; unde subditur caecus autem si caeco ducatum praestet, ambo in foveam cadunt
Hieronymus
Hoc etiam est quod apostolus praeceperat: haereticum hominem post primam et alteram correptionem devita, sciens quod perversus sit huiuscemodi. In hunc sensum et salvator praecepit doctores pessimos dimittendos arbitrio suo, sciens eos difficulter ad veritatem posse trahi
15:15
Remigius † AD 908
The Lord was used to speak in parables, so that Peter when he heard, That which entereth into the mouth defileth not a man, thought it was spoken as a parable, and asked, as it follows; Then answered Peter, and said unto him, Declare unto us this parable. And because he asked this on behalf of the rest, they are all included in the rebuke, But he said, Are ye also yet without understanding?
St Jerome † AD 420
He is reproved by the Lord, because He supposed that to be spoken parabolically, which was indeed spoken plainly. Which teaches us that that hearer is to be blamed who would take dark sayings as clear, or clear sayings as obscure.
St John Chrysostom † AD 407
Or, The Lord blames him, because it was not from any uncertainty that he asked this, but from offence which he had taken. The multitudes had not understood what had been said; but the disciples were offended at it, whence at the first they had desired to ask Him concerning the Pharisees, but had been stayed by that mighty declaration, Every plant, &c. But Peter, who is ever zealous, is not silent even so; therefore the Lord reproves him, adding a reason for His reproof, Do ye not understand, that whatsoever entereth in at the mouth goeth into the belly, and is cast out into the draught?
St Jerome † AD 420
Some cavil at this, that the Lord is ignorant of physical disputation in saying that all food goes into the belly, and is cast out into the draught; for that the food, as soon as it is taken, is distributed through the limbs, the veins, the marrow, and the nerves. But it should be known, that the lighter juices, and liquid food after it has been reduced and digested in the veins and vessels, passes into the lower parts through those passages which the Greeks call ‘pores,’ and so goes into the draught.
St Augustine † AD 430 de Vera Relig. 40.
The nourishment of the body being first changed into corruption, that is, having lost its proper form, is absorbed into the substance of the limbs, and repairs their waste, passing through a medium into another form, and by the spontaneous motion of the parts is so separated, that such portions as are adapted for the purpose are taken up into the structure of this fair visible, while such as are unfit are rejected through their own passages. One part consisting of fæces is restored to earth to reappear again in new forms; another part goes off in perspiration, and another is taken up by the nervous system for the purposes of reproduction of the species.
St John Chrysostom † AD 407
But the Lord in thus speaking answers His disciples after Jewish infirmity; He says that the food does not abide, but goes out; but if it did abide, yet would it not make a man unclean. But they could not yet hear these things. Thus Moses also pronounces that they continued unclean, so long as the food continued in them; for he bids them wash in the evening, and then they should be clean, calculating the time of digestion and egestion.
St Augustine † AD 430 de Trin. xv. 10.
And the Lord includes herein man’s two mouths, one of the body, one of the heart. For when He says, Not all that goeth into the mouth defileth a man, He clearly speaks of the body’s mouth; but in that which follows, He alludes to the mouth of the heart, But those things which proceed out of the mouth, come forth from the heart, and they defile a man.
St John Chrysostom † AD 407
For the things which are of the heart, remain within a man, and defile him in going out of him, as well as in abiding in him; yea, more in going out of him; wherefore He adds, Out of the heart proceed evil thoughts; He gives these the first place, because this was the very fault of the Jews, who laid snares for Him.
St Jerome † AD 420
The principle therefore of the soul is not according to Plato in the brain, but according to Christ in the heart, and by this passage we may refute those who think that evil thoughts are suggestions of the Devil, and do not spring from our proper will. The Devil may encourage and abet evil thoughts, but not originate them. And if he be able, being always on the watch, to blow into flame any small spark of thought in us, we should not thence conclude that he searches the hidden places of the heart, but that from our manner and motions he judges of what is passing within us. For instance, if he see us direct frequent looks towards a fair woman, he understands that our heart is wounded through the eye.
The Gloss non occ.
And from evil thoughts proceed evil deeds and evil words, which are forbidden by the law; whence He adds Murders, which are forbidden by that commandment of the Law, Thou shalt not kill; Adulteries, fornications, which are understood to be forbidden by that precept, Thou shalt not commit adultery; Thefts, forbidden by the command, Thou shalt not steal; False witness, by that, Thou shall not bear false witness against thy neighbour; Blasphemies, by that, Thou shalt not take the name of God in vain.
Remigius † AD 908
Having named the vices which are forbidden by the divine Law, the Lord beautifully adds, These are they that defile a man, that is, make him unclean and impure.
The Gloss non occ.
And because these words of the Lord had been occasioned by the iniquity of the Pharisees, who preferred their traditions to the commands of God, He hence concludes that there was no necessity for the foregoing tradition, But to eat with unwashen hands defileth not a man.
St John Chrysostom † AD 407
He said not that to eat the meats forbidden in the Law defiles not a man, that they might not have what to answer to Him again, but He concludes in that concerning which the disputation had been.
The Latin text
Remigius
Consueverat dominus parabolice loqui; et ideo Petrus cum audisset: quod intrat in os, non coinquinat hominem, putavit illum parabolice fuisse locutum; et ideo interrogavit, ut subditur respondens autem Petrus dixit ei: edissere nobis parabolam istam. Et quia ex persona ceterorum hoc dixerat, idcirco simul cum aliis a domino reprehensus est: unde sequitur at ille dixit: adhuc et vos sine intellectu estis?
Hieronymus
Corripitur autem a domino, quare parabolice dictum putet quod perspicue locutus est. Ex quo animadvertimus, vitiosum esse auditorem qui obscura manifeste, aut manifeste dicta, obscure velit intelligere
Chrysostomus in Matth
Vel ideo dominus increpat eum, quia non erat ex incertitudine quod quaesierat, sed ex scandalo quo scandalizatus erat. Turbae enim non intellexerant quod dictum erat; discipuli autem scandalizati fuerant; unde a principio quasi pro Pharisaeis interrogare volebant; sed quia audierant eum magna dicentem: omnis plantatio etc., repressi fuerunt. Sed Petrus, qui ubique fervens erat, neque ita silet; quem dominus increpat, et increpationi rationem addidit dicens non intelligitis quia omne quod in os intrat, in ventrem vadit et in secessum emittitur?
Hieronymus
Ex hac sententia quidam calumniantur quod dominus physicae disputationis ignarus, putet omnes cibos in ventrem ire, et in secessum digeri, cum statim infusae escae per artus et venas ac medullas nervosque fundantur. Sed sciendum, quod tenuis humor et liquens esca, cum in venis et artubus concocta fuerit et digesta, per occultos meatus corporis quos Graeci poros, vocant, ad inferiora dilabitur et in secessum vadit
Augustinus de vera Relig
Alimenta carnis corrupta, idest amittentia formam suam in membrorum fabricam migrant, et corrupta reficiunt, in aliam formam per convenientiam transeuntia, et per vitalem motum diiudicantur quodammodo, ut ex eis in structuram huius pulchri visibilis, quae apta sunt, assumantur, non apta vero per congruos meatus abiciantur: quorum aliud faeculentissimum redditur terrae ad alias formas assumendas, aliud per totum corpus exhalat, aliud totius animalis latentes nervos accipit et inchoatur in prolem
Chrysostomus in Matth
Cum autem hoc dominus dicit, adhuc discipulis secundum Iudaicam infirmitatem respondet: dicit enim, quoniam cibus non manet, sed egreditur; quamvis etsi maneret, non faceret immundum. Sed nondum haec audire poterant. Propter hoc autem et Moyses per tantum tempus dicit esse immundos, quantum cibus intus manet: in vespere enim iubet lavari et mundum esse, quasi tempus digestionis et egestionis dimetiens
Augustinus de Trin
Duo autem quaedam hominis ora dominus complexus est: unum corporis, aliud cordis: nam cum dicit omne quod in os intrat, non coinquinat hominem, apertissime demonstravit os corporis; at in eo quod sequitur, os cordis ostendit, dicens quae autem procedunt de ore, de corde exeunt, et ea coinquinant hominem
Chrysostomus in Matth
Quae enim cordis sunt, intus in homine manent, et exeuntia inquinant, non manentia solum, immo tunc magis cum exierint; unde subiunxit de corde enim exeunt cogitationes malae: quas primo ponit, quia hoc erat Iudaicum vitium, qui scilicet ei insidiabantur
Hieronymus
Principale igitur animae non, secundum Platonem, in cerebro est, sed iuxta Christum in corde: et arguendi sunt ex hac sententia qui cogitationes a Diabolo immitti putant, et non ex propria nasci voluntate. Diabolus adiutor esse, et incentor malarum cogitationum potest esse; auctor esse non potest. Si autem semper in insidiis positus levem cogitationum nostrarum scintillam suis fomitibus inflammaverit, non debemus opinari, eum quaeque occulta cordis rimari: sed ex corporis habitu et gestibus aestimare quid versemus intrinsecus. Verbi gratia, si pulchram mulierem nos crebro viderit inspicere, intelligit cor ab oculis vulneratum
Glossa
Ex cogitationibus autem malis proveniunt et mala facta et mala verba, quae lege prohibentur: unde subdit homicidia, quae prohibentur illo legis praecepto: non occides; adulteria, fornicationes, quae intelliguntur prohiberi illo praecepto: non moechaberis; furta, quae prohibentur illo praecepto: non furtum facies; falsa testimonia, contra illud praeceptum: non dices adversus proximum tuum falsum testimonium; blasphemiae, contra illud praeceptum: non assumes nomen Dei in vanum
Remigius
Nominatis autem vitiis quae divina lege prohibentur, pulchre dominus subiungit haec sunt quae coinquinant hominem; idest, immundum et impurum reddunt
Glossa
Et quia huiusmodi verba domini ex Pharisaeorum nequitia occasionem sumpserant, qui traditiones suas divinis praeceptis praeferebant, consequenter concludit inconvenientiam traditionis praemissae, dicens non lotis autem manibus manducare non coinquinat hominem
Chrysostomus in Matth
Non autem dixit: escas in lege prohibitas manducare non coinquinat hominem, ut non possent illi contradicere, sed concludit de illo de quo disputatio erat
15:21
St Jerome † AD 420
Leaving the Scribes and Pharisees and those cavillers, He passes into the parts of Tyre and Sidon; that He may heal the Tyrians and Sidonians; And Jesus went thence, and departed into the coasts of Tyre and Sidon.
Remigius † AD 908
Tyre and Sidon were Gentile towns, for Tyre was the metropolis of the Chananæans, and Sidon the boundary of the Chananæans, towards the north.
St John Chrysostom † AD 407 Hom. lii.
It should be observed, that when He delivered the Jews from the observance of meats, He then also opened the door to the Gentiles, as Peter was first bidden in the vision to break this law, and was afterwards sent to Cornelius. But if any should ask, how it is that He bade His disciples go not into the way of the Gentiles, and yet now Himself walks this way; we will answer, first, that that precept which He had given His disciples was not obligatory on Him; secondly, that He went not to preach, whence Mark even says, that He purposely concealed Himself.
Remigius † AD 908
He went that He might heal them of Tyre and Sidon; or that He might deliver this woman’s daughter from the dæmon, and so through her faith might condemn the wickedness of the Scribes and Pharisees. Of this woman it proceeds; And, behold, a woman, a Chananite, came out from those parts.
St John Chrysostom † AD 407
The Evangelist says that she was a Chananæan, to shew the power of Christ’s presence. For this nation, which had been driven out that they might not corrupt the Jews, now shewed themselves wiser than the Jews, leaving their own borders that they might go to Christ. And when she came to Him, she asked only for mercy, as it follows, She cried unto Him, saying, Have mercy on me, Lord, thou Son of David.
The Gloss ap. Anselm.
The great faith of this Chananæan woman is herein shewed. She believes Him to be God, in that she calls Him Lord; and man, in that she calls Him Son of David. She claims nothing of her own desert, but craves only God’s mercy. And she says not, Have mercy on my daughter, but Have mercy on me; because the affliction of the daughter is the affliction of the mother. And the more to excite His compassion, she declares to Him the whole of her grief, My daughter is sore vexed by a dœmon; thus unfolding to the Physician the wound, and the extent and nature of the disease; its extent, when she says is sore vexed; its nature, by a dæmon.
St John Chrysostom † AD 407 Hom. in quædam loca, xlvii.
Note the wisdom (ΦιλθσόΦιαν) of this woman, she went not to men who promised fair, she sought not useless bandages, but leaving all devilish charms, she came to the Lord. She asked not James, she did not pray John, or apply to Peter, but putting herself under the protection of penitence, she ran alone to the Lord. But, behold, a new trouble. She makes her petition, raising her voice into a shout, and God, the lover of mankind, answers not a word.
St Jerome † AD 420
Not from pharisaical pride, or the superciliousness of the Scribes, but that He might not seem to contravene His own decision, Go not into the way of the Gentiles. For He was unwilling to give occasion to their cavils, and reserved the complete salvation of the Gentiles for the season of His passion and resurrection.
The Gloss ap. Anselm.
And by this delay in answering, He shews us the patience and perseverance of this woman. And He answered not for this reason also, that the disciples might petition for her; shewing herein that the prayers of the Saints are necessary in order to obtain any thing, as it follows, And his disciples came unto him, saying, Send her away, for she crieth after us.
St Jerome † AD 420
The disciples, as yet ignorant of the mysteries of God or moved by compassion, beg for this Chananæan woman; or perhaps seeking to be rid of her importunity.
St Augustine † AD 430 de Cons. Ev. ii. 49.
A question of discrepancy is raised upon this, that Mark says the Lord was in the house when the woman came praying for her daughter. Indeed Matthew might have been understood to have omitted mention of the house, and yet to have been relating the same event; but when he says, that the disciples suggested to the Lord, Send her away, for she crieth after us, he seems to indicate clearly that the woman raised her voice in supplication, in following the Lord who was walking. We must understand then, that, as Mark writes, she entered in where Jesus was, that is, as he had noticed above, in the house; then, that as Matthew writes. He answered her not a word, and during this silence of both sides, Jesus left the house; and then the rest follows without any discordance.
St John Chrysostom † AD 407
I judge that the disciples were sorry for the woman’s affliction, yet dared not say ‘Grant her this mercy,’ but only Send her away, as we, when we would persuade any one, oftentimes say the very contrary to what we wish. He answered and said, I am not sent but to the lost sheep of the house of Israel.
St Jerome † AD 420
He says that He is not sent to the Gentiles, but that He is sent first to Israel, so that when they would not receive the Gospel, the passing over to the Gentiles might have just cause.
Remigius † AD 908
In this way also He was sent specially to the Jews, because He taught them by His bodily presence.
St Jerome † AD 420
And He adds of the house of Israel, with this design, that we might rightly interpret by this place that other parable concerning the stray sheep.
St John Chrysostom † AD 407
But when the woman saw that the Apostles had no power, she became bold with commendable boldness; for before she had not dared to come before His sight; but, as it is said, She crieth after us. But when it seemed that she must now retire without being relieved, she came nearer, But she came and worshipped him.
St Jerome † AD 420
Note how perseveringly this Chananæan woman calls Him first Son of David, then Lord, and lastly came and worshipped him, as God.
St John Chrysostom † AD 407
And therefore she said not Ask, or Pray God for me, but Lord, help me. But the more the woman urged her petition, the more He strengthened His denial; for He calls the Jews now not sheep but sons, and the Gentiles dogs; He answered and said unto her, It is not meet to take the children’s bread, and give it to dogs.
The Gloss ap. Anselm.
The Jews were born sons, and brought up by the Law in the worship of one God. The bread is the Gospel, its miracles and other things which pertain to our salvation. It is not then meet that these should be taken from the children and given to the Gentiles, who are dogs, till the Jews refuse them.
St Jerome † AD 420
The Gentiles are called dogs because of their idolatry; who, given to the eating of blood, and dead bodies, turn to madness.
St John Chrysostom † AD 407
Observe this woman’s prudence; she does not dare to contradict Him, nor is she vexed with the commendation of the Jews, and the evil word applied to herself; But she said, Yea, Lord, yet the dogs eat of the crumbs which fall from their masters’ table. He said, It is not good; she answers, ‘Yet even so, Lord;’ He calls the Jews children, she calls them masters; He called her a dog, she accepts the office of a dog; as if she had said, I cannot leave the table of my Lord.
St Jerome † AD 420
Wonderful are shewn the faith, patience, and humility of this woman; faith, that she believed that her daughter could be healed; patience, that so many times overlooked, she yet perseveres in her prayers; humility, that she compares herself not to the dogs, but to the whelps. I know, she says, that I do not deserve the children’s bread, and that I cannot have whole meat, nor sit at the table with the master of the house, but I am content with that which is left for the whelps, that through humble fragments I may come to the amplitude of the perfect bread.
St John Chrysostom † AD 407
This was the cause why Christ was so backward, that He knew what she would say, and would not have her so great excellence hid; whence it follows, Then Jesus answered and said unto her, O woman, great is thy faith, be it unto thee according to thy will. Observe how the woman herself had contributed not a little to her daughter’s healing and therefore Christ said not unto her, ‘Let thy daughter be healed,’ but, Be it unto thee according to thy will; that you may perceive that she had spoken in sincerity, and that her words were not words of flattery, but of abundant faith. And this word of Christ is like that word which said, Let there be a firmament (Gen. 1:6.) and it was made; so here, And her daughter was made whole from that hour. Observe how she obtains what the Apostles could not obtain for her; so great a thing is the earnestness of prayer. He would rather that we should pray for our own offences ourselves, than that others should pray for us.
Remigius † AD 908
In these words is given us a pattern of catechizing and baptizing children; for the woman says not ‘Heal my daughter,’ or ‘Help her,’ but, Have mercy upon me, and help me. Thus there has come down in the Church the practice that the faithful are sponsors to God for their young children, before they have attained such age and reason that they can themselves make any pledge to God. So that as by this woman’s faith her daughter was healed, so by the faith of Catholics of mature age their sins might be forgiven to infants. Allegorically; This woman figures the Holy Church gathered out of the Gentiles. The Lord leaves the Scribes and Pharisees, and comes into the parts of Tyre and Sidon, this figures His leaving the Jews and going over to the Gentiles. This woman came out of her own country, because the Holy Church departed from former errors and sins.
St Jerome † AD 420
And the daughter of this Chananæan I suppose to be the souls of believers, who were sorely vexed by a dæmon, not knowing their Creator, and bowing down to stones.
Remigius † AD 908
Those of whom the Lord speaks as children are the Patriarchs and Prophets of that time. By the table is signified the Holy Scripture, by the fragments the best precepts, or inward mysteries on which Holy Church feeds; by the crumbs the carnal precepts which the Jews keep. The fragments are said to be eaten under the table, because the Church submits itself humbly to fulfilling the Divine commands.
Rabanus Maurus † AD 856
But the whelps eat not the crust only, but the crumbs of the children’s bread, because the despised among the Gentiles on turning to the faith, seek out in Scripture not the outside of the letter, but the spiritual sense, by which they may be able to profit in good acts.
St Jerome † AD 420
Wonderful change of things! Once Israel the son, and we the dogs; the change in faith has led to a change in the order of our names. Concerning them is that said, Many dogs hare come about me; while to us is said, as to this woman, Thy faith hath made thee whole. (Ps. 22:16.)
Rabanus Maurus † AD 856
Great indeed was her faith; for the Gentiles, neither trained in the Law, nor educated by the words of the Prophets, straightway on the preaching of the Apostles obeyed with the hearing of the ear, and therefore deserved to obtain salvation.
The Gloss non occ.
And if the Lord delays the salvation of a soul at the first tears of the supplicating Church, we ought not to despair, or to cease from our prayers, but rather continue them earnestly.
St Augustine † AD 430 Quæst. Ev. i. 18.
And that to heal the Centurion’s servant, and the daughter of this Chananæan woman, He does not go to their houses, signifies that the Gentiles, among whom He Himself went not, should be saved by His word. That these are healed on the prayer of their parents, we must understand of the Church, which is at once mother and children; the whole body of those who make up the Church is the mother, and each individual of that body is a son of that mother.
St Hilary † AD 367
Or, This mother represents the proselytes, in that she leaves her own country, and forsakes the Gentiles for the name of another nation; she prays for her daughter, that is, the body of the Gentiles possessed with unclean spirits; and having learned the Lord by the Law, calls Him the Son of David.
Rabanus Maurus † AD 856
Also whosoever has his conscience polluted with the defilement of any sin, has a daughter sorely vexed by a dæmon. Also whosoever has defiled any good that he has done by the plague of sin, has a daughter tossed by the furies of an unclean spirit, and has need to fly to prayers and tears, and to seek the intercessions and aids of the saints.
The Latin text
Hieronymus
Scribis et Pharisaeis et calumniatoribus derelictis, transgreditur in partes Tyri et Sidonis, ut Tyrios Sidoniosque curaret: et ideo dicitur et egressus inde Iesus, secessit in partes Tyri et Sidonis
Remigius
Tyrus et Sidon civitates fuere gentilium: nam Tyrus metropolis fuerat Chananaeorum, Sidon terminus Chananaeorum respiciens ad Aquilonem
Chrysostomus in Matth
Considerandum autem, quod quando ab escarum observatione Iudaeos eripuit, tunc et gentibus ianuam aperuit, sicut et Petrus prius in visione iussus est hanc legem solvere, et post ad Cornelium mittitur. Si quis autem quaerat, cum discipulis suis dixerit: in viam gentium ne abieritis, qualiter hanc ambulat viam, primum quidem illud dicemus, quia non erat obnoxius praecepto quod discipulis dederat. Secundo autem quia neque ut praedicaturus abiit: unde et Marcus dicit quoniam occultavit seipsum
Remigius
Ivit autem, ut Tyrios Sidoniosque curaret; sive ut huius mulieris filiam liberaret a Daemonio; quatenus per eius fidem, Scribarum et Pharisaeorum nequitiam condemnaret: de qua quidem muliere subditur et ecce mulier Chananaea a finibus illis egressa
Chrysostomus in Matth
Dicit autem Evangelista eam esse Chananaeam, ut ostendat virtutem praesentiae Christi. Chananaei enim, qui expulsi fuerant ut non perverterent Iudaeos, hi Iudaeis apparuerunt prudentiores, ut exirent a terminis suis, et accederent ad Christum. Cum autem haec mulier accessisset, nihil aliud quam misericordiam poposcit; unde sequitur clamavit dicens ei: miserere mei, domine fili David
Glossa
Magna fides Chananaeae hic notatur: Deum credit, ubi dominum vocat; hominem, ubi dicit filium David. Nihil ex merito postulat, sed solam misericordiam Dei efflagitat, dicens miserere. Nec dicit: miserere filiae, sed miserere mei: quia dolor filiae dolor est matris; et ut magis eum ad compassionem moveat, totum ei dolorem enarrat: unde sequitur filia mea male a Daemonio vexatur: in quo vulnera medico detegit, et magnitudinem et qualitatem morbi: magnitudinem, cum dicit male vexatur; qualitatem cum dicit a Daemonio
Origenes
Vide autem prudentiam feminae: non ivit ad homines seductores; non quaesivit inanes ligaturas; sed omnes relinquens Diaboli cultus, venit ad dominum. Non petivit Iacobum, non rogavit Ioannem, non accessit ad Petrum: sed suscepit in se poenitentiae patrocinium, et sola cucurrit ad dominum. Sed vide inexpertum negotium. Petit, et lamentum suum producit in clamorem; et amator hominum Deus non respondet verbum: unde sequitur qui non respondit ei verbum
Hieronymus
Non autem de superbia pharisaica, nec de Scribarum supercilio, sed ne ipse sententiae suae contrarius videretur, per quam iusserat: in viam gentium ne abieritis: nolebat enim occasionem calumniantibus dare, perfectamque salutem gentium passionis et resurrectionis tempori reservabat
Glossa
Differendo etiam et non respondendo, patientiam mulieris et perseverantiam nobis ostendit. Ideo etiam non respondit, ut discipuli pro ea rogarent: ostendens per hoc, necessarias esse preces sanctorum ad aliquid impetrandum: unde sequitur et accedentes discipuli eius, rogabant eum dicentes: dimitte eam, quia clamat post nos
Hieronymus
Discipuli adhuc illo tempore mysteria domini nescientes, vel misericordia moti, rogabant pro Chananaea muliere, vel importunitate eius carere cupientes
Augustinus de Cons. Evan
Affert autem aliquam repugnantiae quaestionem quod Marcus in domo dicit fuisse dominum cum ad illum venit mulier pro filia sua rogans, Matthaeus autem posset intelligi de domo tacuisse, eamdem tamen rem commemorasse. Sed quoniam dicit discipulos domino ita suggessisse, dimitte illam, quoniam clamat post nos, nihil videtur aliud significare quam post ambulantem dominum, mulierem istam deprecatoriam vocem misisse. Intelligendum est ergo, dixisse quidem Marcum quod intraverit ubi erat Iesus, cum eum praedixisset fuisse in domo. Sed quia Matthaeus ait non respondit ei verbum, dedit agnoscere, quod tacuerunt ambo, et in eo silentio egressum fuisse Iesum de domo illa; atque ita cetera contexuntur quae iam in nullo discordant
Chrysostomus in Matth
Aestimo autem et discipulos ad calamitatem mulieris esse tristatos, sed tamen non sunt ausi dicere: da ei hanc gratiam, sed dimitte eam: sicut et nos cum volumus alicui persuadere, multoties contraria dicimus. Ipse autem respondens ait: non sum missus nisi ad oves quae perierunt domus Israel
Hieronymus
Non autem hoc dicit quin ad gentes non missus sit, sed quod primum ad Israel missus est, ut illis non recipientibus Evangelium, iusta fieret ad gentes transmigratio
Remigius
Specialiter enim missus est ad salutem Iudaeorum, ut etiam corporali praesentia eos doceret
Hieronymus
Signanter autem dixit ad oves perditas domus Israel, ut etiam ex hoc nunc erroneam ovem de alia parabola intelligamus
Chrysostomus in Matth
Sed quia mulier vidit nihil posse apostolos, inverecunda effecta est bona inverecundia: ante enim neque in conspectum venire audebat: unde dictum est clamat post nos. Quando autem videbatur ut angustiata recederet, tunc proprius venit: unde sequitur at illa venit et adoravit eum
Hieronymus
Nota, quod ista Chananitidis perseveranter primum filium David, deinde dominum vocat, et ad extremum, Deum adoravit
Chrysostomus in Matth
Ideoque non dixit: roga vel deprecare Deum; sed domine, adiuva me. Quanto ergo magis mulier multiplicabat supplicationem, tanto et ipse multiplicabat negationem: et non adhuc Iudaeos oves vocat, sed filios, illam autem canem: unde sequitur qui respondens ait: non est bonum sumere panem filiorum, et dare canibus
Glossa
Filii sunt Iudaei generati et nutriti sub cultu unius Dei per legem; panis est Evangelium, miracula, et alia quae ad salutem nostram pertinent. Non est ergo conveniens ut a filiis auferantur, et dentur gentibus, qui sunt canes, donec Iudaei repudient
Rabanus Maurus
Canes autem gentiles propter idololatriam dicuntur, qui esui sanguinis dediti, et cadaveribus mortuorum, vertuntur in rabiem
Chrysostomus in Matth
Vide autem mulieris prudentiam, qualiter neque contradicere ausa est, neque tristata in aliorum laudibus, neque molestata in proprio convicio: unde sequitur at illa dixit: etiam, domine: nam et catelli edunt de micis quae cadunt de mensa dominorum suorum. Ille dixit non est bonum, haec autem dixit utique, domine; ipse Iudaeos filios vocat, haec autem dominos; ipse canem eam nominavit, haec autem et opus canis adiecit; ac si dicat: si canis sum, non sum aliena: canem me dicis; ergo nutri me ut canem: non possum relinquere mensam domini mei
Hieronymus
Mira autem huius mulieris fides, patientia et humilitas praedicantur: fides, qua credebat sanari posse filiam suam; patientia, qua toties contempta in precibus perseverat; humilitas, quod se non canibus, sed catulis comparat. Scito me, inquit, filiorum panem non mereri, nec integros capere posse cibos, nec sedere ad mensam posse cum patre; sed contenta sum reliquiis catulorum, ut per humilitatem micarum ad panis integri veniam magnitudinem
Chrysostomus in Matth
Propter hoc autem Christus tardabat: praesciebat enim eam hoc dicturam, nec occultari volebat tantam mulieris virtutem: unde sequitur tunc respondens Iesus ait illi: o mulier, magna est fides tua: fiat tibi sicut vis; ac si dicat: fides tua maiora his audire potest; verum interim fiat tibi sicut vis. Vide autem qualiter non parum et haec mulier intulit in filiae medicinam: propter hoc enim neque Christus dixit: sana sit filia tua; sed magna est fides tua: fiat tibi sicut vis; ut discas quoniam simpliciter loquebatur, et non adulationis, sed multae fidei erant verba ipsius. Haec autem Christi vox similis est illi voci qua dixit: fiat firmamentum: et factum est; unde sequitur et sanata est filia eius ex illa hora. Intende autem qualiter apostolis non impetrantibus impetrat ipsa: tam magnum quid est instantia orationis: etenim pro nostris noxis a nobis vult magis rogari, quam ab aliis pro nobis
Remigius
His etiam verbis datur nobis exemplum catechizandi et baptizandi pueros: quoniam haec mulier non ait: salva filiam meam, aut adiuva eam; sed miserere mei et adiuva me. Hinc etenim descendit consuetudo in Ecclesia ut fideles pro suis parvulis fidem Deo promittant, quando ipsi non sunt tantae aetatis et rationis ut per se fidem Deo promittere valeant; quatenus sicut fide istius mulieris sanata est filia eius, ita et fide virorum Catholicorum peccata parvulis relaxentur. Allegorice autem haec mulier sanctam Ecclesiam significat de gentibus congregatam. Per hoc enim quod dominus, relictis Scribis et Pharisaeis, venit in partes Tyri et Sidonis, praefigurabatur quia relicturus erat Iudaeos, et transiturus ad gentes. Est autem haec mulier egressa a finibus suis, quoniam Ecclesia sancta recessit a pristinis erroribus et vitiis
Hieronymus
Filiam autem Chananaeae puta animas esse credentium, quae male a Daemonio vexabantur, ignorantes creatorem, et adorantes lapidem
Remigius
Filios autem dominus appellat patriarchas et prophetas illius temporis. Per mensam designatur sacra Scriptura; per micas vero minima praecepta, vel interna mysteria, quibus sancta Ecclesia pascitur; per crustas vero carnalia praecepta, quae Iudaei observant. Micae autem sub mensa comedi dicuntur, quia Ecclesia humiliter se submittit ad implenda divina praecepta
Rabanus Maurus
Non autem crustas, sed micas de pane puerorum edunt catelli: quia conversi ad fidem, qui erant despecti in gentibus, non litterae superficiem in Scripturis, sed spiritualem sensum quo in bonis actibus proficere valeant, inquirunt
Hieronymus
Mira autem rerum conversio. Israel quondam filius, nos canes: pro diversitate fidei ordo nominum commutatur: de illis postea dicitur: circumdederunt me canes multi; nos audivimus cum muliere fides tua te salvam fecit
Rabanus Maurus
Quae merito magna dicitur: quia cum gentes nec lege fuerint imbutae, nec vocibus prophetarum instructae, ad praedicationem mox apostolorum, in auditu auris obedierunt; ideoque salutem impetrare meruerunt. Verum si ad primas Ecclesiae rogantis lacrymas dominus salutem animae differt dare, non est desperandum, vel a petendo cessandum; sed magis precibus insistendum
Augustinus de quaest. Evang
Quod et puerum centurionis et filiam Chananaeae mulieris, non veniens ad domos eorum sanat, significat gentes ad quas non venit, salvas fore per verbum suum. Quod ipsis rogantibus filii sanantur, intelligenda est persona Ecclesiae, quae sibi est et mater et filii: nam simul omnes quibus constat Ecclesia, mater dicitur; singuli autem iidem ipsi filii appellantur
Hilarius in Matth
Vel haec mulier proselytorum formam praefert, fines suos egreditur, et ex gentibus, scilicet in populi alterius nomen excedens: quae pro filia, videlicet gentium plebe, dominatu immundorum spirituum occupata, orat; et quia dominum cognovit ex lege, David filium nuncupat
Rabanus Maurus
Item si quis conscientiam habet alicuius vitii sorde pollutam, filiam habet male a Daemonio vexatam. Item si quis bona quae gessit, peccatorum peste foedavit, filiam habet immundi spiritus furiis agitatam; ideoque necesse est ut ad preces lacrymasque confugiat, sanctorumque intercessiones et auxilia quaerat
15:29
St Jerome † AD 420
Having healed the daughter of this Chananæan, the Lord returns into Judæa, as it follows, And Jesus departed from thence, and came nigh unto the sea of Galilee.
Remigius † AD 908
This sea is called by various names; the sea of Galilee, because of its neighbourhood to Galilee; the sea of Tiberias, from the town of Tiberias. And going up into a mountain, he sat down there.
St John Chrysostom † AD 407
It should be considered that sometimes the Lord goes about to heal the sick, sometimes He sits and waits for them to come; and accordingly here it is added, And there came great multitudes unto him, having with them those that were dumb, lame, blind, maimed, and many others.
St Jerome † AD 420
What the Latin translator calls ‘debiles’ (maimed), is in the Greek χυλλοὺς which is not a general term for a maimed person, but a peculiar species, as he that is lame in one foot is called ‘claudus,’ so he that is crippled in one hand is called χυλλός.
St John Chrysostom † AD 407
These shewed their faith in two points especially, in that they went up the mountain, and in that they believed that they had need of nothing beyond but to cast themselves at Jesus’ feet; for they do not now touch the hem even of His garment, but have attained to a loftier faith; And cast them down at Jesus’ feet. The woman’s daughter He healed with great slackness, that He might shew her virtue; but to these He administers healing immediately, not because they were better than that woman, but that He might stop the mouths of the unbelieving Jews, as it follows, and he healed them all. But the multitude of those that were healed, and the ease with which it was done, struck them with astonishment. Insomuch that the multitude wondered when they saw the dumb to speak,
St Jerome † AD 420
He said nothing concerning the maimed, because there was no one word which was the opposite of thisa.
Rabanus Maurus † AD 856
Mystically; Having in the daughter of this Chauanæan prefigured the salvation of the Gentiles, He came into Judæa; because, when the fulness of the Gentiles shall have entered in, then shall all Israel be saved. (Rom. 11:25.)
The Gloss ap. Anselm.
The sea near to which Jesus came signifies the turbid swellings of this world; it is the sea of Galilee when men pass from virtue to vice.
St Jerome † AD 420
He goes up into the mountain, that as a bird He may entice the tender nestlings to fly.
Rabanus Maurus † AD 856
Thus raising his hearers to meditate on heavenly things. He sat down there to shew that rest is not to be sought but in heavenly things. And as He sits on the mountain, that is, in the heavenly height, there come unto Him multitudes of the faithful, drawing near to Him with devoted mind, and bringing to Him the dumb, and the blind, & c. and cast them down at Jesus’ feet; because they that confess their sins are brought to be healed by Him alone. These He so heals, that the multitudes marvel and magnify the God of Israel; because the faithful when they see those that have been spiritually sick richly endued with all manner of works of virtuousness, sing praise to God.
The Gloss ord.
The dumb are they that do not praise God; the blind, they who do not understand the paths of life; the deaf, they that obey not; the lame, they that walk not firmly through the difficult ways of good works; the maimed, they that are crippled in their good works.
The Latin text
Hieronymus
Sanata Chananaeae filia, revertitur dominus ad Iudaeam: unde dicitur et cum transisset inde Iesus, venit secus mare Galilaeae
Remigius
Hoc mare diversis vocabulis appellatur: dicitur enim mare Galilaeae propter Galilaeam adiacentem; mare Tiberiadis propter Tiberiadem civitatem. Sequitur et ascendens in montem, sedebat ibi
Chrysostomus in Matth
Considerandum autem, quod aliquando dominus circuit ut sanet infirmos: aliquando autem sedet expectans eos: et ideo convenienter hic subditur et accesserunt ad eum turbae multae, habentes secum mutos, claudos, caecos, debiles, et alios multos
Hieronymus
In eo loco ubi Latinus interpres transtulit debiles, in Graeco scriptum est cyllous, quod non debilitatis generale, sed unius infirmitatis nomen est: ut quomodo claudus dicitur, qui pede claudicat uno, sic cyllos, appelletur qui unam manum debilem habet
Chrysostomus in Matth
Hi autem in duobus fidem suam demonstrabant; et in ascendendo montem, et in hoc quia aestimabant se nullo alio indigere nisi ut proicerentur ad pedes Iesu; neque etiam adhuc tangunt fimbriam vestimenti, sed et ad altiorem fidem ascendunt unde dicitur et proiecerunt eos ad pedes eius. Et mulieris quidem filiam cum multa tarditate curavit, ut eius virtutem ostenderet: his autem, non quia meliores erant, sed ut infidelium Iudaeorum ora obstrueret, confestim sanationem praebet: unde sequitur et curavit omnes. Multitudo autem eorum qui curabantur, et facilitas sanationis eos in stuporem mittebat: unde sequitur ita ut turbae mirarentur, videntes mutos loquentes
Hieronymus
De debilibus tacuit, quia quid e contrario diceret uno verbo non habebat
Rabanus Maurus
Mystice autem, cum filia Chananaeae praefigurasset salutem gentium, venit in Iudaeam: quia cum plenitudo gentium intraverit, tunc omnis Israel salvus erit
Glossa
Mare autem iuxta quod venit Iesus, turbida huius saeculi volumina signat: quod est Galilaeae, cum homines a vitiis ad virtutes transmigrant
Hieronymus
Ascendit autem in montem, ut quasi avis teneros fetus provocet ad volandum
Rabanus Maurus
Ut scilicet auditores suos erigat ad superna et caelestia meditanda. Sedebatque ibi, ut demonstraret, non nisi in caelestibus requiem esse quaerendam. Eo autem sedente in monte, idest in caelorum arce, accedunt turbae fidelium, devota mente illi appropinquantes, ducentes secum mutos et caecos etc., eosque ad pedes Iesu proiciunt: quia peccata confitentes ipsi soli curandos subiciunt: quos ita curat ut turbae mirentur et magnificent Deum Israel; quia fideles, quando viderint eos qui spiritualiter aegrotaverant, diversis operibus virtutum ditatos, laudem Deo decantant
Glossa
Muti autem sunt qui non laudant Deum; caeci qui non intelligunt viam vitae; surdi qui non obtemperant; claudi per devia boni operis non recte euntes; debiles sunt qui infirmi sunt in bonis operibus
15:32
St Jerome † AD 420
Christ first took away the infirmities of the sick, and afterwards supplied food to them that had been healed. Also He calls His disciples to tell them what He is about to do; Then Jesus called his disciples unto him, and said, I have compassion on the multitude. This He does that He may give an example to masters of sharing their counsels with the young, and their disciples; or, that by this dialogue they might come to understand the greatness of the miracle.
St John Chrysostom † AD 407 Hom. liii.
For the multitude when they came to be healed, had not dared to ask for food, but He that loveth man, and hath care of all creatures, gives it to them unasked; whence He says, I have compassion upon the multitude. That it should not be said that they had brought provision with them on their way, He says, Because they continue with me now three days, and have nothing to eat. For though when they came they had food, it was now consumed, and for this reason He did it not on the first or second day, but on the third, when all was consumed that they might have brought with them; and thus they having been first placed in need, might take the food that was now provided with keener appetite. That they had come from far, and that nothing was now left them, is shewn in what He says, And I will not send, them, away fasting, lest they faint by the way. Yet He does not immediately proceed to work the miracle, that He may rouse the disciples’ attention by this questioning, and that they may shew their faith by saying to Him, Create loaves. And though at the time of the former miracle Christ had done many things to the end that they should remember it, making them distribute the loaves, and divide the baskets among them, yet they were still imperfectly disposed, as appears from what follows; And his disciples say unto him, Whence should we have so much, bread in the wilderness as to fill so great a multitude? This they spoke out of the infirmity of their thoughts, yet thereby making the ensuing miracle to be beyond suspicion; for that none might suspect that the loaves had been got from a neighbouring village, this miracle is wrought in the wilderness far distant from villages. Then to arouse His disciples’ thoughts, He puts a question to them, which may call the foregone miracle to their minds; And Jesus saith unto them, How many loaves have ye? They said unto him, Seven, and a few little fishes. But they do not add, ‘But what are they among so many?’ as they had said before; for they had advanced somewhat, though they did not yet comprehend the whole. Admire in the Apostles their love of truth, though themselves are the writers, they do not conceal their own great faults; and it is no light self-accusation to have so soon forgotten so great a miracle. Observe also their wisdom in another respect, how they had overcome their appetite, taking so little care of their meals, that though they had been three days in the desert, yet they had with them only seven loaves. Some other things also He does like to what had been done before. He makes them to sit down on the ground, and the bread to grow in the hands of the disciples; as it follows, And he commanded the multitude to sit down on the ground.
St Jerome † AD 420 Sup. c. 14:15.
As we have spoken of this above, it would be tedious to repeat what has been already said; we shall therefore only dwell on those particulars in which this differs from the former.
St John Chrysostom † AD 407
The end of the two miracles is different; And they took up of the broken meat that was left seven baskets full. Now they that had eaten were four thousand men, besides children and women. Whence are the fragments fewer in this miracle than in the former, although they that ate were not so many? It is either that the basket1 in this miracle is of larger capacity than the basket2 in the former, or that by this point of difference they might remember the two separate miracles; for which reason also He then made the number of baskets equal to the number of the disciples, but now to the number of the loaves.
Remigius † AD 908
In this Gospel lection we must consider in Christ the work of His humanity, and of His divinity. In that He has compassion on the multitudes, He shews that He has feeling of human frailty; in the multiplication of the loaves, and the feeding the multitudes, is shewn the working of His divinity. So here is overthrown the error of Eutyches1, who said, that in Christ was one nature only.
St Augustine † AD 430 de Cons. Ev. ii. 50.
Surely it will not be out of place to suggest upon this miracle, that if any of the Evangelists who had not given the miracle of the five loaves had related this of the seven loaves, he would have been supposed to have contradicted the rest. But because those who have related the one, have also related the other, no one is puzzled, but it is understood at once that they were two separate miracles. This we have said, that wherever any thing is found done by the Lord, wherein the accounts of any two Evangelists seem irreconcilable, we may understand them as two distinct occurrences, of which one is related by one Evangelist, and one by another.
The Gloss ap. Ans.
It should be noted, that the Lord first removes their sicknessess, and after that feeds them; because sin must be first wiped away, and then the soul fed with the words of God.
St Hilary † AD 367
As that first multitude which He fed answers to the people among the Jews that believed; so this is compared to the people of the Gentiles, the number of four thousand denoting an innumerable number of people out of the four quarters of the earth.
St Jerome † AD 420
For these are not five, but four thousand; the number four being one always used in a good sense, and a four-sided stone is firm and rocks not, for which reason the Gospels also have been sacredly bestowed in this number. Also in the former miracle, because the people were neighbours unto the five senseso, it is the disciples, and not the Lord, that calls to mind their condition; but here the Lord Himself says, that He has compassion upon them, because they continue now three days with Him, that is, they believed on the Father, Son, and Holy Spirit.
St Hilary † AD 367
Or, they spend the whole time of the Lord’s passion with the Lord; either because when they should come to baptism, they would confess that they believed in His passion and resurrection; or, because through the whole time of the Lord’s passion they are joined to the Lord by fasting in a kind of union of suffering with Him.
Rabanus Maurus † AD 856
Or, this is said because in all time there have only been three periods when grace was given; the first, before the Law; the second, under the Law; the third, under grace; the fourth, is in heaven, to which as we journey we are refreshed by the way.
Remigius † AD 908
Or, because correcting by penitence the sins that they have committed, in thought, word, and deed, they turn to the Lord. These multitudes the Lord would not send away fasting, that they should not faint by the way; because sinners turning in penitence, perish in their passage through the world, if they are sent away without the nourishment of sacred teaching.
The Gloss ord.
The seven loaves are the Scripture of the New Testament, in which the grace of the Holy Spirit is revealed and given. And these are not as those former loaves, barley, because it is not with these, as in the Law, where the nutritious substance is wrapped in types, as in a very adhesive husk; here are not two fishes, as under the Law two only were anointed, the King, and the Priest, but a few, that is, the saints of the New Testament, who, snatched from the waves of the world, sustain this tossing sea, and by their example refresh us lest we faint by the way.
St Hilary † AD 367
The multitudes sit down on the ground; for before they had not reposed on the works of the Law, but they had supported themselves on their own sins, as men standing on their feet.
The Gloss
Or, they sit down there1 on the grass, that the desires of the flesh may be controlled, here on the ground, because the earth itself is commanded to be left. Or, the mountain in which the Lord refreshes them is the height of Christ; there, therefore, is grass upon the ground, because there the height of Christ is covered with carnal hopes and desires, on account of the carnal; here, where all carnal lust is banished, the guests are solidly placed on the basis of an abiding hope; there, are five thousand, who are the carnal subjected to the five senses; here, four thousand, on account of the four virtues, by which they are spiritually fortified, temperance, prudence, fortitude, and justice; of which the first is the knowledge of things to be sought and avoided; the second, the restraining of desire from those things that give pleasure in the world; the third, strength against the pains of life; the fourth, which is spread over all the love of God and our neighbour. Both there, and here women and children are excepted, because in the Old and New Testament, none are admitted to the Lord who do not endure to the perfect man, whether through the infirmity of their strength, or the levity of their tempers. Both refreshings were performed upon a mountain, because the Scriptures of both Testaments commend the loftiness of the heavenly commands and rewards, and both preach the height of Christ. The higher mysteries which the multitudes cannot receive the Apostles discharge, and fill seven baskets, to wit, the hearts of the perfect which are enlightened to understand by the grace of the seven-fold Spirit. (Is. 11:2.) Baskets are usually woven of rushes, or palm leaves; these signify the saints, who fix the root of their hearts in the very fount of life, as a bulrush in the water, that they may not wither away, and retain in their hearts the palm of their eternal reward.
The Latin text
Hieronymus
Prius Christus infirmorum debilitates abstulerat, postea vero sanatis offert cibos. Convocat quoque discipulos suos, et quod facturus est loquitur: unde dicitur Iesus autem convocatis discipulis suis dixit: misereor turbae. Hoc autem facit ut magistris exemplum tribuat, cum minoribus atque discipulis communicandi consilia; vel ut ex confabulatione intelligant signi magnitudinem
Chrysostomus in Matth
Turbae enim cum ad sanationem venissent, non audebant petere panes: unde ipse amator hominum, et omnium curam gerens, etiam non petentibus dat: propter quod dicit misereor turbae. Ne autem dicatur quoniam venientes viaticum portaverant, dicit quia triduo iam perseverant mecum, et non habent quod manducent. Etsi enim quando venerunt, cibos habuerunt, tamen iam consumpti erant: et propter hoc non in prima aut secunda die hoc fecit, sed in tertia, quando iam omnia erant consumpta: ut prius ipsi in necessitate constituti, cum ampliori desiderio susciperent quod fiebat. Monstrat autem et quod de longe venerant, et nihil eis reliquum fuerat, in hoc quod dicit et dimittere eos ieiunos nolo, ne deficiant in via. Cum autem nolit eos ieiunos dimittere, ideo tamen non statim signum facit, ut ex hac interrogatione et responsione attentiores discipulos faciat, et fidem suam ostendant, dicentes: fac panes. Et quamvis Christus plurima fecerit ut miraculi prius facti recordarentur, quia fecit eos ministros et partiti sunt cophinos, adhuc tamen imperfectius dispositi erant: quod patet per hoc quod sequitur et dicunt ei discipuli: unde ergo nobis in deserto panes tantos ut saturemus turbam tantam? Ipsi quidem infirma cogitatione hoc dixerunt; per hoc tamen miraculum futurum insuspicabile facientes: ne aliquis enim suspicaretur quod ab aliquo propinquo castello accepti sunt cibi, propter hoc miraculum istud in solitudine fit, multum a castellis distante. Ipse autem Christus, ut discipulorum erigat mentem, eos interrogat; ut ex modo interrogationis eos commemoret illorum quae prius facta sunt: unde sequitur et ait illis Iesus: quot panes habetis? At illi dixerunt: septem, et pisciculos paucos. Non autem addunt: sed haec quid sunt inter tantos? Sicut antea dixerant; iam enim paulatim profecerant, licet non totum apprehendatur ab eis. Admirare autem in apostolis veritatis amorem, qualiter ipsi scribentes non occultant suos etiam magnos defectus; non enim est quantalibet accusatio, parum ante tali signo facto confestim oblivisci. Admirare autem et aliam sapientiam eorum, qualiter ventrem superabant, non multam mensae curam facientes; in eremo enim existentes, et per tres dies ibi morantes, solum septem panes ibi habebant. Alia vero similiter prioribus fecit: etenim recumbere eos fecit in terra, et in manibus discipulorum crescere panes: unde sequitur et praecepit turbae ut discumberent super terram
Hieronymus
De hoc autem supra diximus, et eadem repetere otiosi est: tantum in his quae discrepant immoremur
Chrysostomus in Matth
Finis autem utriusque miraculi non similis est: sequitur enim et quod superfuit de fragmentis, tulerunt septem sportas plenas. Erant autem qui manducaverant quatuor millia hominum, extra parvulos et mulieres. Quare autem minores fuerunt reliquiae in hoc miraculo quam in primo etsi non tot fuerint qui comederunt? Aut igitur hoc est, quia sportae cophinis maiores erant; aut ut ex diversitate rememorentur et illius et huius miraculi: et propter hoc tunc quidem fecit cophinos reliquiarum numero aequales discipulis, nunc autem sportas panibus aequales
Remigius
In hac autem evangelica lectione consideranda est in Christo operatio divinitatis et humanitatis: per hoc enim quod turbis miseretur, ostendit se humanae fragilitatis affectionem habere: in eo vero quod panes multiplicavit et turbas pavit, ostenditur divinitatis operatio. Destruitur ergo hic error Eutychetis, qui in Christo dicebat unam naturam
Augustinus de Cons. Evang
Sane non abs re est admonere in hoc miraculo; quod si aliquis Evangelistarum hoc dixisset, qui de quinque panibus non dixisset, contrarius ceteris putaretur. Sed quia illi qui miraculum de septem panibus narraverunt, nec illud de quinque tacuerunt; neminem movet, et utrumque factum homines intelligunt. Hoc ideo diximus, ut sicubi simile reperitur factum a domino, quod in aliquo alter alteri Evangelistae ita repugnare videatur ut omnino solvi non possit, nihil aliud intelligatur quam utrumque factum esse, et aliud ab alio commemoratum
Glossa
Notandum autem, quod prius dominus aufert debilitates, et postea cibat: quia prius sunt removenda peccata, et postea anima verbis domini nutrienda
Hilarius in Matth
Sicut autem illa turba quam prius pavit, Iudaicae credentium convenit plebi, ita haec populo gentium comparatur. Quod vero quatuor millia virorum congregantur, multitudo innumerabilium ex quatuor orbis partibus intelligitur
Hieronymus
Isti etiam non sunt quinque millia, sed quatuor millia, qui numerus semper in laudibus ponitur; et quadrangulus lapis non fluctuat, non est instabilis: et ob hanc causam etiam Evangelia in hoc numero consecrata sunt. In superiori ergo signo, quia propinqui erant et vicini quinque sensuum, non ipse dominus eorum recordatur, sed discipuli; hic autem ipse dominus misereri se dicit eorum quia triduo iam perseverant cum eo: quia scilicet patri, filio spirituique sancto credebant
Hilarius
Vel quia omne passionis dominicae tempus cum domino agunt; sive quia venturi ad Baptismum confitentur se credere in passione ac resurrectione eius; sive quia toto passionis dominicae tempore ieiuniis domino quadam compassionis societate iunguntur
Rabanus Maurus
Vel hoc dicitur quia in toto saeculo triplex tempus est quo gratia datur: primum ante legem, secundum sub lege, tertium sub gratia, quartum est in caelo, ad quod tendens reficitur in via
Remigius
Vel quia peccata commissa per poenitentiam corrigentes, cogitatione, locutione et opere convertuntur ad dominum. Has turbas noluit dominus dimittere ieiunas, ne deficerent in via: quia peccatores per poenitentiam conversi, in cursu labentis saeculi pereunt, si absque sacrae doctrinae pabulo dimittantur
Glossa
Septem panes sunt Scriptura novi testamenti, in quo gratia spiritus sancti et revelatur et datur; neque sunt hordeacei, ut supra, quia non hic, ut in lege, vitale alimentum figuris quasi tenacissima palea tegitur; hic non duo pisces, ut in lege duo ungebantur, scilicet rex et sacerdos; sed pauci, idest sancti novi testamenti, qui de fluctibus saeculi erepti, et sustinent turbulentum mare, et exemplo suo nos reficiunt, ne in via deficiamus
Hilarius
Turbae autem in terra recumbunt: nullis enim legis operibus fuerant ante substratae; sed peccatorum et corporum suorum inhaerebant
Glossa
Vel ibi super faenum, ut desideria carnis comprimantur, hic super terram, ubi et ipse mundus relinqui praecipitur. Vel mons in quo dominus reficit, est altitudo Christi; ibi ergo faenum super terram, quia ibi celsitudo Christi, propter carnales, carnali spe et desiderio tegitur: hic remota omni cupiditate carnali, convivas novi testamenti spe permanentes solidatosque continet; ibi quinque millia, qui carnales quinque sensibus subdit: hic quatuor, propter quatuor virtutes quibus spiritualiter muniuntur: temperantiam, prudentiam, fortitudinem et iustitiam: quarum prima est cognitio rerum appetendarum et vitandarum; secunda, refrenatio cupiditatis ab his quae temporaliter delectant; tertia, firmitas contra molesta saeculi; quarta, quae per omnes diffunditur, dilectio Dei et proximi: et ibi et hic mulieres et parvuli excepti sunt: quia in veteri et novo testamento non admittuntur ad dominum qui non perdurant occurrere in virum perfectum, vel infirmitate virium, vel levitate mentis. Utraque refectio in monte celebrata est, quia utriusque testamenti Scriptura et altitudinem caelestium praeceptorum mandat et praemium. Utraque altitudinem Christi praedicat. Altiora mysteria, quae non capit communis turba, apostoli sufferunt et implent, scilicet perfectorum corda septiformis spiritus gratia ad intelligendum illustrata. Sportae iunco et foliis palmarum solent contexi; et significant sanctos, qui radicem cordis in ipso fonte vitae collocant ne arescant ut iuncus in aqua, et palmam aeternae retributionis in corde retinent
15:1
Then there came to Him, &c. The Scribes of Jerusalem, as being at the very fountain head of faith and religion, arrogated to them selves the right of censuring the doctrine of new teachers, such as Christ was. They sent therefore persons to investigate what His teaching was, that they might animadvert upon it, and bring Him into subjection to themselves. The Scribes prided themselves upon their knowledge of the law, the Pharisees upon their sanctity.
15:2
Why do thy disciples, &c. Bread, in this verse, is a common Hebraism for all kinds of food. Observe: Moses, in the old Law, enjoined, by God's command, that the Jews should abstain from contact with the dead bodies of rapacious birds and unclean animals, from lepers and various other persons and things. And if any one touched them accidentally, he was accounted unclean; and was not allowed to enter the Temple until he had performed the ablutions which the law prescribed. And these corporeal washings were enjoined for the purpose of adumbrating to the dense minds of the Jews those spiritual washings of the soul, which are effected by contrition and repentance. (See what I have said on Lev 11:31.) The Jews then, but especially the Pharisees, who wished to be accounted more religious than other people, made their whole sanctity consist in such outward and frequent washings before their meals, yea even when they were taking their food, as seems to be here intimated. This was why, at the wedding-feast at Cana, there were placed six water-pots for these purificatory purposes. This was why they so frequently washed the cups and basons, out of which they ate and drank, yea even their beds and tables, as may be seen in Mar 7:4. They were thus careful, lest if the vessels out of which they ate were polluted, they should contaminate those who ate out of them. But all this was merely done out of custom, since the law prescribed nothing of the kind. Observe 2. This excessive scrupulosity of the Jews was little, if indeed at all conducive to piety, or profit, since it kept them wholly intent upon external washings. And so it called off their minds from the interior care and purification of the mind from sin. Neither did God require of them this exceeding anxiety about external lustrations; but seems rather to have discouraged it. (Deu 4:2). Christ therefore being about to put an end to these vain and frivolous, or noxious traditions, and being desirous of directing their whole attention to the purification of the mind, was unwilling to observe these ablutions, or to enjoin them upon His disciples, although He did not say so in express words, in order to avoid the envy and calumnies of the Pharisees. In vain, therefore, do the heretics object this passage against Catholics, as though it were opposed to Apostolic and Ecclesiastical traditions. For these last are most profitable and spiritual, and were instituted and handed down by the Apostles and their successors for the more perfect observance of the Law of God. The other traditions were Pharisaic, that is futile, erroneous, and contrary to God's Law. Yea, the Scribes even preferred them before the Divine Law, and observed them in place of it. This is plain from the 9th verse. So SS. Jerome, Chrysostom, and others. All this becomes obvious from the Talmudists, who in the book called, The Hundred Benedictions, declare that the hands must be previously washed and wiped, or else the bread which is eaten is judged to be unclean. And water must be presently poured three times upon the hands, first washing the fingers, and then the whole hand. Lastly, it is necessary that in this ablution the left hand should act as a servant to the right. Such were their nugatory triflings. Moreover, the Pharisees, as S. Justin testifies (contra Tryph.), were called Baptists. See S. Epiphan (lib. i. Hæres. 17) where he says that there was a certain sect of Scribes and Pharisees, who used to baptize themselves every day in the year. For this reason they were called Daily Baptists. They thought a man could not live unless he was dipped in water every day, and by this means washed and purified from every fault. There are some Jews among the Rabbies who practise the same rites even at the present day. But this is to live the life of ducks and fishes, rather than of men. Jesus answered, &c., for the sake of your tradition. Arabic, for the sake of your ordinances. Instead of, for the sake of, some translate, through. But the meaning is the same in both; viz., your traditions set at nought and violate the Law of God. Therefore they are false and impious, and ought not to be observed. Note the word, your. Your traditions were not instituted by God, or His Saints: nor by the ancient Patriarchs and Prophets. They were only invented in recent times by the Scribes and Pharisees, your predecessors. And you wish to maintain them, not from love and reverence for them, but because ye have come into their place, and because ye would arrogate to yourselves power and authority to ordain similar traditions. But there are Divine and Patriarchal traditions, which must be in every way observed. They are, that the Books of Moses, Isaiah, Jeremiah, Daniel, and the rest of the Prophets are Canonical: that God is One in Essence, Three in Person: that sins are blotted out by true contrition arising from the love of God: that infants are guilty of original sin, and therefore must be cleansed by the Sacrament which God has ordained, and so on. These traditions ye ignore, or make of none effect, O ye Scribes; being wholly taken up with your own traditions.
15:3
For God hath said. Gr. ε̉νετείλατο, i.e., has commanded. Honour, &c. Honour in this place, as elsewhere in Scripture, signifies not only reverence, but help, almsgiving, sustentation. This is plain from what follows. And whoso curseth, &c. Arabic, Whoso speaketh an evil word against his father, or his mother. Die the death, i.e., die certainly, and without any hope of pardon. The meaning is, If he who only reviles his father, or his mother in words, is by the Law guilty of death, how much more he who injures them in deed, and deprives them of that sustentation which is due to them by the law of nature, and not only deprives them, but authoritatively teaches others to deprive them of it, as ye do, O ye Scribes, by your teaching about Corban, as will be seen in the following verse: For ye say, &c., profited by me: understand, such a person does well, and shall fulfi1 the law of God. The meaning is Whatsoever gift I shall offer, or vow to God, this shall be profitable; both to myself and to thee, O my father, or my mother, in both mind and body. For God, pleased with this gift, shall, in return, liberally bestow gifts upon thee and me, and shall provide for your sustenance. By this manifold and specious semblance of religion and a vow, the Scribes taught that alimony might be refused to parents, if the value of it were offered to God. And they did this to bring gain and profit to themselves. For many of the Scribes and Pharisees were priests, who received the offerings made to God. Now in this matter they were manifestly in error, in that the bond and law of piety, by which children are bound to provide for their parents when poor, is of the law of nature, and therefore every vow, every offering, and all ties ought to yield to it. Thus if anyone devoted his property to God, and his father were to fall into poverty, his property must be given to his father, not to the Church. Yea, a son cannot enter a Religious Order if his parents are in extreme want; and even if he have entered, he is bound, in such a case, to come out of it, in order that he may succour them. So teach D. Thomas, Sylvester, Navarre, Toletus, and other doctors, in their explication of cases arising under the fourth commandment. (The Anglican Fifth). Wherefore S. Augustine, as Possidonius testifies in his life, (c. 14), refused inheritances that were offered by some persons to his Church; because he saw it to be right and just that they should be enjoyed rather by the children, or parents, or relations of the deceased. Some legacies also that were offered by parents he restored to their children, when they desired them. And he added that "legacies ought to be offered rather than required." Observe: gift in Heb. is קרכן corban, as in Mar 7:11. The word is frequently used in Lev. cap. 1, 2, 3, &c., where lambs, goats, and calves, offered to God are called corban, i.e., an oblation. Hence the Treasury, into which offerings were cast by the people was called corban, or corbana. (See Mat 27:6.) Therefore the covetous Scribes taught the people to offer their property to God and the Temple, and to say to their parents when in want, corban. This was much the same as saying, like the Belgians to poor people, when they ask alms, Godt helpe u; or as the French say, Dieu vous aide. This is a way of saying that they are unwilling or unable to help them themselves. Moreover, by saying corban, they shut their parents' mouths, by instilling into them scruples of conscience, lest they should deprive God of His own corban, His own offering. It was as if they said, this is sacred, it is vowed and dedicated to God. Take care then, my father, that you do not commit a sacrilege, by asking it for your own use. When the parents heard this, they were thunder-struck, and preferred to die of hunger, rather than be sacrilegious towards God.
15:4
And honour not, &c.These words are best taken as those of the Scribes, rather than of Christ. They gave it as the reason why a child need not succour his parents, that he preferred God to them, and honoured God with the gift which should have been given to them. Whence Mark has, and suffer him no longer to do ought for his father or his mother.
15:6
Ye have made void, Gr. ήκυρώσατε, i.e., ye have made obsolete, abrogated. Observe the word your, for there are three kinds of traditions. The first are Divine, being such as God has sanctioned by His command, even though they are not found in Scripture. Such a tradition is that infants must be baptized. For this is no where written, but is the constant tradition of the Church. The second are Ecclesiastical, which the Church, that is, her pontiffs and prelates have commanded, such as the ceremonies of the Sacraments; also feasts and festivals. And these are not so much human as Divine traditions, because the Church is governed by the Holy Ghost. The third are civil. These are sometimes good, and sometimes bad, because contrary to the law of God; such as these traditions of the Scribes about corban. And calling the multitude, &c. understand, I will teach you concerning the real purity, or impurity of the soul, that ye may unlearn what the Scribes have taught you, that the soul is made unclean by unclean hands or unclean food. Not that which defiles: Gr. κοινοι̃, i.e., makes common, i.e., defiles. For unclean meats were common to everyone, even to the unclean. But clean meats were only for the clean, for these alone might eat them. Hence common has the same meaning as unclean. This is plain from Acts x. 15. He means, The Scribes teach you, O people, that it is not lawful to eat with unwashen hands, because unwashen hands make the food unclean; but unclean food makes the soul unclean, that is, displeasing to God. But they are in error, because not that which from without enters into the mouth defiles the man, but that which comes forth from the mouth, from within, and so from the heart. For sin must be voluntary, or else it is not sin, as S. Augustine says. So, too, virtue if it be not voluntary is no virtue. This error of the Scribes originated in what is said in Lev 11., where pork and other unclean meats are called execrable and abominable, and are said to pollute the soul. Whence, in verse Lev 11:42, it is forbidden to pollute the soul with unclean food. And in verse 44 (Lev 11:44) it is said, "Be ye holy (that is, clean in eating), for I am holy" i.e., clean. And shortly afterwards, "Pollute not your souls with any creeping thing by eating it." The Scribes took all these things ignorantly, as though the meats themselves brought pollution on the soul, in that the soul touched them in the stomach, during the process of digestion. But they were in error, because that uncleanness was legal and corporeal, but did not pollute the mind with sin. Food is not capable of sin, but the will alone. Since, therefore, food possesses no sin in itself, how can it infect the soul with sin? Pythagoras and Plutarch (Tract. de esu carn. et l. viii. Sympos. c. 10) teach that people should abstain from flesh and beans, because they contaminate the soul. The Turks say the same of wine, which is forbidden them in the Koran. Busbequius, the imperial ambassador to the Sultan relates that he saw a Turk who, on wine being offered him which he was greedy to drink raised a great shout. He was asked why he did so. "I am calling out," he said, "to my soul to go down from my stomach into my feet, that it may not be polluted with the wine, forbidden by our law, which I am about to drink." Thus, in the time of Christ and the Apostles, the first heresiarchs (who arose from among the Jews, as Simon Magus, Saturninus, and afterwards Manes, Marcion, and the Encratites) taught that wine and flesh were not created by God, but by the devil, and were therefore, in their own nature, evil and to be avoided. Some of them said that with the flesh of the animal they ate its soul, and that that soul had the gift of reason, and was therefore pious or impious. Hear S. Epiphanius (Hæres. 64): "Manes says that he who eats flesh eats a soul, and is bound to become of like nature with it; so that if he eat a bull, he will become a bull; if he eat pork, he will become a pig." Speaking of these, the Apostle says, imposters shall come, who will teach "to abstain from meats, which God hath created to be received with thanksgiving of them which believe and know the truth. For every creature of God is good, and nothing to be refused, if it be received with thanksgiving." (1Ti 4:3-4.) See what I have there said. Wherefore the heretics wrest this passage against the fasts ordained by the Church. For the Church does not forbid flesh on fast days because flesh is evil in itself, but with the object of restraining gluttony, and of exercising penance and obedience. If, therefore, anyone eats flesh on a fast day, he does not sin on account of the flesh, but on account of his disobedience to the Church. In like manner, if the Jews ate pork or other forbidden food, they polluted their souls, not with the pork, but by their disobedience.
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Then His disciples, &c., then, viz., when the multitude being sent away, Christ had come with His disciples into the house. This is plain from Mark vii. 17. Were scandalised, i.e., were offended, because the Pharisees made all their holiness consist in external washings, and such like things. But he answered, &c., plant, i.e., seed, shrub, tree, by which SS. Hilary and Chrysostom understand doctrine. That is, He means the doctrine of the Ph risees concerning unclean food polluting the soul, shall be by Me confuted and rooted up. But by plant others understand more correctly men. For these were planted by God in Paradise, but being corrupted by the serpent, are planted anew by God with Christ, who is the tree of life. They are planted through faith and grace, and then they bring forth the fruit of good works unto eternal life. Otherwise, they remain barren and corrupt trees, meet to be cast into the fire, as John the Baptist threatened the Pharisees. For they were always the enemies of Christ, and consequently of God the Father. Thus S. Jerome and Origen (Hom. 1. in Jerem.), Maldonatus, and others.
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Let them alone, &c. He means, let the Scribes be scandalised. Do not be troubled that they are offended at my doctrine and correction. They themselves are bad. They do not see the light of truth and of faith which I set before them, but in their blindness and error, whereby they make sanctity consist in washing and other external things, they are obstinate and incorrigible; and are leaders of the blind, namely, of the people, to whom they teach this error, and would drag with themselves into the pit of destruction. Wherefore I openly demonstrate this their error to the multitudes who are as yet capable of being enlightened and corrected, that they may beware of it Christ here teaches that the scandal of the Pharisees is to be despised, when, forsooth, anyone is scandalised and offended by his own malice and perverse obstinacy. For, as S. Gregory says, "If offence be taken at the truth, it is better that scandal should arise than the truth be abandoned" (Hom. vii. in Ezek.).
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Peter answered, &c. This parable, meaning the one where Christ said, not that which entereth into the mouth, &c.
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Without understanding, in not perceiving that purity or impurity consists in things which pertain to the mind, especially in such things as angry words, in cursing and perjury, which proceed out of the heart, through the mouth?
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Do ye not understand... into the draught, &c. Porphyry, and Julian the Apostate, from these words took occasion to charge Christ with being ignorant of physiology, as S. Jerome tells us. For not all the food which enters into the mouth goeth out into the draught, but the better part of it is converted into the substance of him who eats it, for his nourishment and increase. S. Jerome answers them as follows, "Whilst they attempt to show another's ignorance, they make an exhibition of their own. For although liquid food and light moisture be poured into the body, yet when they have done their office in the veins and limbs, and have passed through the secret passages of the body, which the Greeks call πόρους, they descend to the inferior parts, and go into the draught" But this statement must be received subject to limitations. For all food, but not the whole of the food, and only with respect to its fæcous portions goes into the draught. The first digestion of the food, and its conversion into chyle takes place in the stomach, from whence those portions which are useless for the purposes of nourishment are emitted into the draught. A second digestion takes place in the liver, where the chyle is converted into blood. A third digestion may be said to take place in the various members of the body, which assimilate the blood received into the veins from the liver and convert it into flesh. Then there is a separation of the useless portions by means of the pores, and they are expelled in the form of sweat. This is why Mark adds, Goeth out into the draught, purging all meats. Christ's meaning therefore is unclean food does not pollute the soul, as the Scribes teach, for what is unclean and impure in the food goeth out into the draught: that therefore which remains is pure, and is converted into pure chyle, blood and flesh. Therefore it cannot defile a man, nor through him, his soul. This saying of Christ gave rise to the error of the Master of Sentences, who teaches that all men derive from Adam a tiny particle of flesh, and in this manner contract from the same Adam, original sin, in which all have sinned. (Rom 5:12) He says that this particle is self-multiplied, and increased by itself as though it alone were each man's substance but not by means of food. For food only warms this particle, but is not its aliment, nor does it increase it, but wholly goes forth into the draught, as Christ here saith. And that this particle alone shall arise at the last day. Hence too he gathers that Christ, although he was born of Adam, yet did not contract from him original sin, because that particle which He derived from Adam was pure, and free from every vice and sin. All this he endeavours to prove from these words of Christ. But he is refuted at length by S. Thomas (1 p. q. ult. art. 1.) For even though Adam had possessed a body as big as a mountain it would not have been large enough to contain as many particles as would be required for each of so many thousands of millions of men who are descended from him. Again those particles must be corruptible, since all flesh soon becomes corrupt. Wherefore the greater portion of the human race derive none of their material part from Adam: yet do they contract from him original sin, because they were reckoned up in him according to natural generation, (causaliter), because they sprung from him, as his children, by continuous descent. Lastly Œcolampadius impurely and foolishly twists these words of Christ into an argument against the real Presence of the Flesh of Christ, in the Eucharist. He says, "If the Flesh of Christ be our food, then like food it goeth out into the draught which is horrible to think of," But Roffensis answers him (lib. 5. cap. 29.) by saying that the Body of Christ in the Eucharist exists in an indivisible and impassible manner, and when we et It, It is not divided, nor altered, nor digested, as common flesh is digested, consequently it has no worthless parts to go out into the draught. For the whole process of digestion and change takes place in the species of bread and wine, not in the Body of Christ.
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But that which proceedeth from the mouth, &c. The heart, i.e., the reason and the will, whose symbol, yea, their seat and workshop the heart is. For the heart supplies the vital and animal spirits which are necessary for the intellect in order to understand, and for the will in order to love. Indeed Galen teaches that our common sense (sensus communis), which is directly subservient to the understanding, resides in the heart. Aristotle, with more probability, thinks it resides in the brain. But the heart subserves the brain, and supplies the spirits.
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Proceed evil thoughts, &c. As from a fountain water bursts forth, so from the heart i.e., from the will, when it is depraved by luxury, or imbued with anger, there flow out evil thoughts of lust, or revenge. They burst forth in the mouth, by means of speech: and from the mouth they break out into deeds, when we carry our words into action.
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These are the thing whisk defile a man, &c. This is the conclusion, setting forth the scope and object of the parable, which is to shew that neither unclean hands, nor unclean or unwashed food defile men but an impure and depraved will alone. From hence it is plain that the Scribes thought that the unclean or unwashed food itself defiled the soul of the eater, as I have said on the second and third verses. For apart from such an idea, Christ does not find fault with the action of washing the hands before meals, considered in itself. For this is a custom which has prevailed amongst all nations from the most ancient times, both for the sake of health, and to put the guests in mind of inward purity. As Virgil says: "The bread in baskets servants bring; Napkins, and water from the spring." To sit down to table with unwashen hands is considered dirty and boorish, and a cause of disgust to a man's fellow guests. Wherefore in old time, not only Priests, but all the faithful were wont to wash their hands before prayer. Hence the words "Washing pure hands" (1Ti 2:8). For formerly the faithful received the Eucharist in their hands, not in their mouth. See what I have there said. Moraliter. Learn from these words how everyone's heart ought to be prepared, adorned and kept, forasmuch as it is the workshop of all evil and all good, of every vice and every virtue. As that elder said, who is quoted by John Moschus, "Be the doorkeeper of thine heart." And Solomon, "Keep thine heart with all diligence, for out of it are the issues of life and death." (Pro 4:23.)
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And Jesus departing from thence, &c. He came into Phœnicia, the capital of which was Tyre, on the borders of the Holy Land; for Tyre was more to the south, Sidon to the north. Many, both from Tyre and Sidon, who were stirred up by the fame of the doctrine and miracles of Christ, flocked to Him in crowds.
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And behold a woman of Canaan, &c. A Canaanite, not of Cana in Galilee, but one of the posterity of Canaan, the son of Ham, the son of Noah. The Canaanites were of the seven nations of Palestine. They dwelt near the coast, as appears from Numb. xiii. 29, and were expelled by Joshua, but not entirely. They remained in Phœnicia, that is to say in Tyre and Sidon, which the Hebrews were never able to capture. Sidon, the founder of the city of that name, is called (Gen 10:15.) the first-born of Canaan, the son of Ham. The Canaanites therefore are the same as the Phœnicians. For this reason the LXX, in Jos 5:1. instead of kings of Canaan, translate kings of Phœnicia. Mark (Mar 7:26.) calls this woman, a Syrophœnician, because she was from that part of Phœnicia which borders upon Syria, or rather because Syria includes Phœnicia and all the adjacent countries which lie between the Mediterranean Sea and the river Euphrates. Moreover Mark calls her a Greek. She was called a Greek, although she was a Syrian, because in the New Testament especially by S. Paul, all Gentiles are called Greeks. (See Rom 1:17. Gal 3:28.). This was because of the wide extension of the Greek language, which in time became extended to Syria. Cried aloud. A loud voice is a sign of earnestness and desire. Have mercy upon me, that is upon my daughter, whom I love as myself. Her torture is my torture. Yea, rather would I be tormented myself, than behold her tormented. If you will have mercy upon her by her deliverance from the devil, it will be the same as though you had shown mercy unto me. Parents have greater love for their offspring than children have for their parents.
Son of David, i.e., O thou Messiah, whose special work it is to have pity upon the wretched, and to cast out of them the demons, and to restore men to themselves and to God, even as the Prophets have foretold, and the Jews proclaim with united voice. This woman of Canaan knew that Christ was Messiah, partly by common report, partly by a Divine instinct.
Vexed by a devil: Arab. has an evil demon. For the devil torments, tears, excruciates the members of such as he possesses to their own great pain, and the horror of the beholders. He afflicts their souls with dreadful phantasms and spectres, and with griefs and fears. For the devil has an intense hatred against God, and consequently against man, who is the image of God. And so he injures and torments him to the utmost of his power. The woman does not add, Come and deliver her. She only represents her affliction to Christ. She leaves the rest to His providence and His love. In this she shows her marvellous resignation, and her confidence in Christ.
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He answered her not, &c. That He might prove and augment her faith, hope, humility and constancy: and, as S. Chrysostom says, that he might set her as an example to others.
And His disciples... Send her away, i.e., by giving her what he asks, the deliverance of her daughter. She crieth after us. Deliver her from the pain and labour of following our footsteps, and us from the misery of hearing her, lest she deafen us. But, "from the pleading and fervent heart, groans unutterable are emitted, whereby Christ is soothed, as with sweet music," says S. Augustine. You may observe, Mark says, she came into the house, and there fell at the feet of Christ. S. Augustine says (de consens. Evang. l. ii. c. 49), that she first came to Christ in the house, as Mark relates, and that afterwards when He went out of the house she followed Him, and continued to beseech Him. But it seems more probable that she first met Christ in the way, and afterwards made supplication to Him in the house.
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But he said... lost sheep: Vulg. sheep which have perished. Arab. wandering sleep. Syriac sheep which have wandered from the house of Israel. It was as though He said. To the Israelites alone Christ was promised, that they should be His flock, that I as their shepherd in bodily presence, should feed them alone. Whence Christ is called by S. Paul, "the Minister of the circumcision," i.e., of the Jews. (Rom. xv. 8.)
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She came and worshipped Him, &c., i.e., knelt down before Christ. When this woman of Canaan was rejected by Christ, she did not stand back, nor cast away hope. She persisted more eagerly, she was more hopeful, she cried more loudly. And by this her constancy and perseverance she deserved to be heard. For God, when He is invoked, often does not answer at first, in order that he who is praying may be yet more earnest. For God will refuse nothing to those who persevere, as is plain from the example of this woman. For, "she was persistent in prayers, wise in her answers, faithful in her words." says S. Ambrose. He answered, it is not meet, Gr. καλὸν, that is, fair, becoming. Christ speaks after the manner of the Jews, who were wont to call the Gentiles, as being vilest idolators, dogs. This is the second repulse of the Canaanitish woman by Christ and sterner than the first. He pricks her, as it were, by calling her a dog, to whom it is customary to throw crusts of bread. By bread He means not corporeal, but spiritual bread, namely the grace of the Gospel and of His miracles. For these were promised to the Jews alone, as to sons of God. Mark adds that Christ said, suffer the children first to be filled. In like manner Christ often humbles and mortifies holy souls, that they may ask yet more humbly and ardently, that they may obtain. Wisely says S. Chrysostom (Hom. 30 in Gen.) "Whether we obtain what we ask, or do not obtain, let us persevere always in prayer. And let us give thanks, not only when we obtain, but even when we suffer a repulse. For when God denies us anything, it is no less a favour than if He granted it. For we know not as He knows what is good for us."
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But she said, yea Lord, &c. She means to say, "It is altogether true what Thou sayest, O My Saviour. I acknowledge that I am a worthless dog, and not worthy that the children's bread should be given to me, who am a Gentile. Yet the dogs and the curs (in Greek the word is the same, κυνάρια) are wont to eat the crumbs of bread which fall from the tables of their master's children. Nourish me then as Thy dog. I cannot leave my master's table. You cannot drive me from Thee either by rough words or by blows. I will not leave Thee, until thou give me what I ask. Give me therefore, O most merciful Lord, only a crumb, give me this least favour of my daughter's health. Let this one crumb fall among us Gentiles, and I will gather it up." She presses Christ prudently, convincingly, and yet modestly by His own words; and by her humble faith and reasoning conquers Him willing to be conquered by her prayer, says S. Chrysostom; and S. Jerome says, "'I know,' are her words, 'that I do not deserve children's bread, nor to receive whole food, nor can I sit at the table with the father, but I am contented with the leavings of the dogs.'" Moraliter: Contemplate the ideal of perfect prayer, and imitate it. This woman of Canaan teaches us to pray. 1. With great humility, in that she acknowledges herself to be a dog. 2. With faith, because she calls Christ the son of David, i.e., the Messiah, the God and Saviour promised to the Jews. 3. With modesty because she sets before Christ the right of dogs and her own misery; yet does she not draw from thence the conclusion that Christ should heal her daughter, but leaves that to Him. 4. With prudence, in that she takes hold of Christ by His own words, and gently turns His reasoning against Himself, into an argument for obtaining her desire. 5. With reverence, with religion and devotion, because she made her supplication on her knees. 6. With resignation in that she did not say, "Heal my daughter," but " help me," in the manner which shall seem to Thee best. 7. With confidence, because although a Gentile, she had a firm hope that she would be heard by Christ. 8. With ardour. 9. With charity, in that she made intercession for her daughter, as if she were anxious for herself, saying, help me. 10. With constance and perseverance, in that she persisted when she was twice repulsed and became yet more earnest in prayer. Truly says Chrysologus (Serm. 100.) "Deservedly is she adopted as a daughter, and raised to the table, who in her humility placed herself beneath the table." S. Laurence Justinian, the first Patriarch of Venice imitated this woman, who prayed thus to God when he was at the point of death. "I dare not ask for a seat among the happy spirits, who behold the Holy Trinity. Nevertheless Thy creature asks for some portion of the crumbs of Thy most holy table. It shall be more than enough for me, O how much more than enough! if Thou wilt not refuse some little place to this Thy poor servant beneath the feet of the least of Thine elect."
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Then Jesus, &c. Mark has, for this saying go thy way, the devil is gone out of thy daughter. Christ would not restrain any longer His admiration, but cried out as it were with wonder, O woman great is thy faith. As S. Chrysostom says, He would adorn her with a shining crown. Let it be done to thee as thou wilt, i.e., what thou askest. These words says Chrysostom are like those in the first chapter of Genesis. Let there be a firmament, and it was done. Whence it follows, her daughter was healed. See here the efficacy of fervent prayer, as Jacob wrestled with the angel and overcame him, and obtained the blessing which he asked. Therefore was he called Israel, that is, having power with God. Prayer therefore makes us Israels, having power with God. Tropologically, the daughter vexed by a devil is a soul that is tempted and polluted by sin, which ought to distrust its own strength and trust in Christ. It ought to invoke Him with humility, acknowledging itself a dog (that is, a vile sinner), yet not so as to despair of pardon. It becomes a great physician to cure great diseases, and the great God to do great works, and the great Christ to sanctify and save great sinners. Allegorically, this daughter is the Gentile Church. The Jews, who were formerly the children, because of their unbelief in Christ became as dogs, according to the words, "Many dogs are come about me" (Ps. xxii. 16); but the Gentiles, which were dogs, have been made children, and eat at Christ's table the bread of the Eucharist and the hidden meaning of Scripture, as it were the marrow and fatness of the wheat. So S. Jerome.
And her daughter, &c. Mark has, she found the child lying upon a bed, taking rest, securely and joyfully. The sinful soul, when delivered by the pardoning grace of Christ rests upon the bed of a tranquil, serene, and joyful conscience.
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And when Jesus had passed over, &c. As S. Jerome says, "He went up into a mountain, that, like a bird, He might stir up His tender young ones to fly." And Rabanus: "That He might lift up His hearers to meditate upon supernal and heavenly things. He sat down, that He might show rest is only to be sought for in things above."
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And there came to Him, &c. The Gloss explains mystically thus "The dumb are those who do not praise God. The blind are those who do not understand the way of life. The lame are those who do not go along the straight road of good works." Excellently says blessed Peter Chrysologus (Serm. 50): "Christ came to take our infirmities, and to give us His strength; to seek things human, to give things divine; to receive injuries, to confer dignities; to bear wearisomeness, to bestow healing. For the physician, who does not bear with infirmities, knows not how to heal. And he who is not weak with the weak, cannot make the weak strong."
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They glorified Me God of Israel, because He had shown unto them Messias, the worker of so many blessings and miracles.
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But Jesus, having called His disciples, &c. "For he would," says S. Jerome, "feed those whom He had healed." Thus perfect were Christ's works of mercy, and He would teach us to do likewise. I have compassion, Greek, σπλαγχνίζομαι, Hebrew אני מרתם ani merachem i.e., I am moved and have pity in my inward bowels upon this multitude, who are suffering hunger for My sake; for they have followed Me fasting for three whole days. See here the burning desire of the people after Christ. They were so intent upon His doctrine that they even forgot their food. Moreover, Christ takes care of, first their souls, then their bodies. Let a prelate and a pastor do the same. It belongs to Christ's providence to fulfil His own declaration, "Seek first the kingdom of God and His righteousness, and all these things shall be added unto you." Thus S. Charles Borromæo, forgetful of himself, devoted himself wholly to the service of his people. At the time of the forty hours' prayer, he spent the whole of the forty hours in church, preaching, praying, and celebrating, without sleep or food, as is related in his Life. So intent was his mind upon God, that he did not feel hunger. He fed upon faith and charity, according to the saying of Christ to the Samaritan woman: "My meat is to do the will of Him that sent Me and to finish His work."
They have continued with Me, &c. "Although," says S. Chrysostom, "when they came, they had food, yet it was now consumed. Wherefore He did not do this miracle on the first, or the second day, but on the third, when nothing was left, that they first being in need might receive with larger desire what was done."
And His disciples, &c. The Arabic is, whence shall we find bread in the desert which shall satisfy this multitude ?
And Jesus said, &c. Syriac, a small quantity of little fishes. Mystically. S. Bernard in his sermon on the Seven Loaves takes them to mean the seven gifts of God. " The first loaf," he says, "is the word of God, in which is the life of men, as He Himself testifies. The second loaf is obedience: since My food, He says, is to do the will of God. The third 1oaf is holy meditation, concerning which it is written, cogitation shall preserve thee. (Vulg.) In another place it seems to be called the bread of life and understanding. The fourth loaf is the weeping of those who pray. The fifth is the labour of repentance. The sixth loaf is the pleasant unanimity of companions. It is a loaf formed of many grians, leavened with the wisdom of God. The seventh loaf is the Eucharist. For the bread, He says, which I give, is My flesh, for the life of the world." The same S. Bernard in a subsequent sermon interprets the seven loaves of the mercies of God. The first mercy, he says is that He hath preserved me from many sins, into which I should otherwise have fallen. The second, that He hath overlooked the sinner and his sins. The third that he has excited me to repentance; the fourth, that He hath received the penitent to favour. The fifth, that He hath given grace that I should not fall back into my former sins. The sixth, that He hath given the gift of good living. The seventh, that He hath given to me unworthy, to venture to hope for Heaven. And they all ate, and were filled seven baskets as many as there were loaves. As much bread remained as there was offered to Christ at the first, indeed more, since each basket (sporta) which is an ordinary load for a man, as carried in the hand, would contain more than one loaf. Indeed Francis Lucas is of opinion that a sporta (σπυρίδα) contained two cophini; and was a load for two. The Arabic, however, for seven sportæ, translates seven cophini. Christ wished the fragments and the crumbs to be collected, both in memory of the miracle, and that nothing of God's gifts should be lost, and also that He might teach us to be careful, and to use God's creatures and food with frugality. From this command of Christ it is a constitution in some religious orders that everyone should collect his own crumbs in a dish. Hear what is related in the Life of S. Odo, Abbot of Cluny. "All carefully collected the crumbs when the bread was cut, and received them with a benediction before the end of the lection. When the lesson was finished no one ventured to take either these crumbs or any other food. They looked upon the crumbs as more holy than other food on account of the miracle." This miracle is also related of a monk at the point of death, who had not ate his crumbs according to the custom, when he was in health, but suffered them to fall from the table; the devil often showed a little bag full of crumbs, and terrified the man, and forced him to cross himself and cry out. From that day forward the crumbs were collected with great care. Another miracle is related that the crumbs in the hands of a certain religious, who had carefully preserved them, were turned into pearls, which were afterwards made into an ornament for the Church. S. Francis in a vision beheld himself collecting the crumbs of bread; and being ordered from Heaven to make them all into one host, and distribute it amongst the brethren, he saw those who refused it, marked with leprosy. By and bye he received from God the following explanation of his vision: the crumbs are the words of the Gospel, the host is the Rule, the leprosy is iniquity. And when He had sent away the multitude... in to the parts of Magdala. The Vulgate has Magedan. Magedan is a town beyond the sea of Galilee, near Gerasa. The district is now called Magedena, says S. Jerome (locis Hebr.). Mark (Mar 8:10), instead of Magedan has Dalmanutha, either because the place had two names, as S. Augustine thinks, and some codices of Mark have Magedan instead of Dalmanutha; or rather because there were two places or towns near one another, and Christ came to the confines of both when He came to the shore which pertained to each town. Some persons are mistaken in thinking Magedan to be the same as Megiddo, where king Josiah was slain. Megiddo is on this side the Sea of Galilee, and far distant from Magedan. It is nigh the brook Kishon, and borders on Cæsarea and the Mediterranean. This verse belongs to the following chapter; for it was at Magedan the Scribes asked for a sign from Heaven.
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Supra dominus sub figuris virtutem suae doctrinae ostendit, nunc ostendit sufficientiam eius. Ostenditur autem dupliciter. Primo, quod non requirit observantias legis; secundo quod non solum uni genti Iudaeorum data sit, sed et gentilibus, ibi egressus inde Iesus secessit in partes Tyri et Sidonis. Circa primum tria facit. Primo tanguntur circumstantiae accusationis; secundo accusatio; tertio expositio. Secunda ibi quare discipuli transgrediuntur traditiones seniorum? Tertia ibi: non enim lavant manus suas cum panem manducant. Aggravatur autem malitia eorum ex tribus. Primo ex tempore, quia tunc quando haec signa faciebat et miracula, ipsi faciebant signa iniquitatis, unde malignabantur. Supra XI, 25: abscondisti haec a sapientibus et prudentibus et cetera. Item redditur aggravatio ex loco, quia cum Iudaei essent diffusi per Iudaeam, illi tamen qui erant in Ierusalem, erant sapientes, et tamen erant deteriores. Is. XXVI, 10: in terra sanctorum iniqua gessit, non videbit gloriam domini. Item aggravatur ex conditione personarum, quia de magnis venerunt Scribae, qui erant magis litterati, et Pharisaei, qui reputabantur magis sancti. Ier. V, 5: ibo ad optimates, et loquar eis; ipsi enim cognoverunt viam domini. Deinde ponitur id in quo accusabant eos: quare discipuli tui transgrediuntur traditiones seniorum? Praeceptum erat, ut habetur Deut. IV, 2: non addetis ad verbum, quod vobis loquor, nec auferetis ex eo. Unde addentes traditiones, contra legem faciebant; non quod non liceret constituere aliquid, sed quod ita praecipiebant observari sicut legem domini. Non enim lavant manus suas et cetera. Hic exponitur, quae sunt eorum traditiones. Hoc tamen exponitur magis Mc. VII, v. 2: ibi enim dicitur, quod cum vidissent quosdam de discipulis eius communibus manibus, idest non lotis, manducare panes, vituperaverunt. Et potest hoc esse ad litteram, quia non lavabant manus. Quare? Quia ita solliciti erant verbo Dei, quod etiam tempus non habebant: unde ex sollicitudine circa spiritualia non se lavabant eo modo sicut Iudaei, sicut habetur Marci VII, 4 quod omnes Iudaei nisi crebro lavent manus, non manducant: ideo discipuli non lavabant secundum ritum eorum. Unde carnaliter intelligebant quod dicitur Is. I, 16: lavamini, mundi estote. Unde ipsi ad litteram intelligebant, lavantes quod erat exterius, et non quod interius. Ipse autem respondens ait illis. Dominus duo facit: quia non respondet excusando discipulos, sed ostendit quod ipsi non sunt digni, qui reprehenderent eos. Supra VII, 5: hypocrita, eiice primum trabem de oculo tuo. Constat, quod transgredi mandatum Dei est gravius quam traditiones hominum: et ideo qui transgrediebantur mandata Dei, in maioribus delinquebant. Ideo primo ostendit eos transgressores legis; secundo quod mandatum transgrediuntur.
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Dicit ergo quare vos transgredimini mandatum Dei, et non observatis, propter traditionem vestram? Rom. X, 3: ignorantes Dei iustitiam, et suam quaerentes statuere, iustitiae Dei non sunt subiecti. Is. III, v. 8: lingua eorum et adinventiones eorum contra dominum, ut provocarent oculos maiestatis eius. Deinde cum dicit nam Deus dixit etc., ponit quod est istud mandatum, quod est scilicet de honoratione parentum. Et primo ponit mandatum; secundo poenam.
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Unde dicit nam Deus dixit: honora patrem et matrem tuam. Et notandum, quod honor non est nisi reverentia exhibita in testimonium virtutis. Ille enim exhibet reverentia, qui quae necessaria sunt administrat: unde non solum tenetur homo assurgere, sed etiam necessaria ministrare. Eccli. II, 21: qui timent dominum, custodient mandata illius. Et quod debeatur talis honor, patet, quia Tobias mutuavit Gabelo, quod agere praeceperat dominus. Ex. XX, 12 statim addit poenam: ut sis longaevus super terram. Item Lev. XX, 9. Addit poenam transgressoribus: qui maledixerit patri suo et matri suae, morte moriatur. Et sic in benedictione non solum intelligitur, quod ore benedicas, sed etiam quod benedictionem impendas; Prov. c. XX, 20: qui maledixit patri suo et matri, extinguetur lumen eius in mediis tenebris. Sed quia posuit incitativum ex parte poenae, quare non posuit praemium ex obedientia? Quia homines magis terrentur a poena, quam desiderent praemium; nam et brutum a poena terretur. Ex hoc enim habetur, quod si qui detrahunt patri et matri, sunt digni morte; ergo qui movent alios eis detrahere, sunt digni morte; quare non sunt digni accusatione. Ergo vos non estis digni accusare eos. Vos autem dicitis et cetera. Hic tangit quomodo transgrediuntur. Et primo hoc ostendit; secundo auctoritatem ponit. Et circa primum ostendit ritum suum secundo quid sequebatur.
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Dicit vos dicitis, quicumque dixerit patri vel matri et cetera. Multis modis hoc legitur. Uno modo, ut sit constructio perfecta, et tunc sic quicumque, idest quivis, dixerit, idest dicere poterit. Alio modo, ut sit imperfecta, sic quicumque dixerit etc. supple, servat mandatum, et est immunis a poena. Quid est hoc dictum? Tripliciter exponitur. Rabanus dicebat, quod spirituale bonum praeferendum est temporali; ideo dicebant his qui habebant patres pauperes, ut dicerent eis: pater, non displiceat tibi si non do tibi necessaria, quia munus quod offero, proficit tibi spiritualiter. Sed hoc non erat verum, secundum illud: dona iniquorum non probat altissimus. Et Prov. c. XXVIII, 24: qui subtrahit aliquid a patre suo et a matre et non dicit hoc esse peccatum, particeps homicidae est. Ideo si aliquis habet patrem, vel matrem, et non possent vivere sine eo, qui diceret ei, vade ultra mare, vel intra religionem, in hanc sententiam incidit. Alia est expositio. Hieronymus autem legit interrogative, idest numquid proderit tibi? Habetur Lev. XXII, 2, quod alienigena non poterat sumere quae consecrata erant domino, ideo filios qui habebant patres pauperes, monebant quod offerrent Deo. Et si patres vellent sustentari ex eis, dicerent eis: si aliquid accipias ex illo quod Deo debeo offerre, numquid proderit tibi? Non, immo magis erit tibi in damnationem. Augustinus sic exponit. Dicebant Iudaei, quod pueri dum erant sub tutela patris, eis tenebantur. Unde quando parvi sunt filii, patres offerunt pro filiis, et valet eis; sed quando liberi arbitrii sunt, tunc non valet devotio aliena. Unde dicebant quod omnis qui ad hunc statum potest pervenire et patri suo dicere munus quod ex me est, tibi proderit; non tenebatur patri. Sed ex ista doctrina sequuntur duo inconvenientia. Unum contra proximum, aliud contra dominum. Contra proximum, quia qui sic diceret, et qui sic instructus est, non honorificat patrem suum. Unde Rom. I, v. 30: inventores malorum, parentibus non obedientes. Et sequitur: qui talia agunt digni sunt morte.
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Item contra Deum; unde dicit et irritum fecistis mandatum Dei, quasi dicat: non solum fecistis contra proximum, immo etiam irritum fecistis mandatum Dei propter traditionem vestram. Hypocritae. Proprie dicebantur hypocritae, qui intrabant theatrum, et habebant unam personam, et simulabant aliam cum Larvis. Isti ergo hypocritae sunt, qui exterius aliud praetendunt quam habeant interius; unde interius intendebant lucra, exterius movebant homines ad offerendum Deo. Iob c. XXXVI, 13: simulatores et callidi provocant iram Dei, neque clamabunt cum vincti fuerint.
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Bene prophetavit de vobis Isaias. Hoc habetur Is. XXIX, 13. Primo ponit duplicitatem eorum; secundo inutilitatem servitii, ibi sine causa autem colunt me.
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Dicit ergo populus hic labiis me honorat, cor autem eorum longe est a me. Et hoc ad litteram, quia honorabant labiis, sed corde longe erant a Deo; quia Christum in nomine Dei venientem non recipiebant. Vel sic. Populus hic labiis me honorat etc., quod enim dicunt, quod homo debet offerre Deo, videtur quod honorent Deum, cor autem eorum longe est, quia non tendebant ad honorem Dei, sed ad cupiditatem: unde quanto cupiditas maior, tanto caritas minor. Hoc habetur Ier. XII, 2: prope es tu ori eorum, et longe a renibus eorum. Sed numquid ista fictio valet eis?
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Non, quia non placet domino; unde sequitur sine causa autem colunt me. Sed quid est hoc dictum? Ieiunare est doctrina hominum, et canones sunt traditiones hominum; numquid qui haec docent, sine causa colunt Deum? Intelligendum est in praeiudicium mandatorum Dei. Iob XXXII, 21: Deum homini non aequabo. Act. V, 29: obedire oportet magis Deo quam hominibus. Quare? Quia Deus decipi non potest. Is. I, v. 13: ne offeratis sacrificium frustra. Ex hoc habemus quod homo magis debeat sibi conscientiam facere de transgressione mandati, quam de transgressione ecclesiasticae constitutionis.
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Et convocatis ad se turbis, dixit eis et cetera. Supra ostendit dominus Pharisaeos calumniantes esse indignos quod reprehenderent discipulos, quia maioribus erant involuti peccatis; nunc autem praetermittens eos, instruit alios, ut impleatur quod dictum est supra XI, 25: abscondisti haec a sapientibus et prudentibus, et revelasti ea parvulis. Et primo instruit turbas; secundo discipulos, ibi tunc accedentes discipuli et cetera. Et circa primum duo facit. Primo praeparat ad audiendum; secundo dat doctrinam suam. Secunda ibi non quod intrat in os coinquinat hominem. Notandum quod ad audiendum aliquem alium requiritur attentio, per quam homo ad interiora revocetur, et in se congregetur. Et hoc facit, cum dicit et convocatis eis, quia oportet quod ad ipsum congregemur; Ps. XXXIII, 6: accedite ad eum, et illuminamini. Secundo necessaria est diligentia in audiendo, ideo dicit audite; Prov. I, v. 5: audiens sapiens sapientior erit. Item requiritur intellectus, unde dicit et intelligite; Ps. XCIII, 8: intelligite, insipientes in populo, et stulti, aliquando sapite. Consequenter proponit altissimam doctrinam, quae est perfectio moralis vitae. Unde notandum quod aliquid immutatur ab exteriori, ut aqua calefit ab igne: aliquid ab interiori, ut homo mutatur per peccatum. Quantumcumque enim moveatur exterius, non est peccatum nisi consentiat homo interius; Iob XXXVII, 9: ab interioribus provenit tempestas. Unde primo ostendit quod non ab exterioribus, secundo quod ab interiori.
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Dicit ergo non quod intrat in os coinquinat hominem. Contra, illud obiicitur quod habetur per veterem legem; habetur enim Lev. XI, quod multa cibaria prohibentur, unde homines fiebant immundi. Respondet Augustinus contra Faustum dicens, quod aliquid dicitur immundum dupliciter. Uno modo secundum naturam suam: et sic nulla sunt immunda, secundum illud I ad Tim. IV, 4: omnis creatura Dei bona est, et nihil reiiciendum quod cum gratiarum actione percipitur. Item aliquid potest esse immundum secundum significationem. Et sic potest aliqua res esse signum immunditiae et munditiae: ut si accipiamus porcum et agnum in sua natura, utrumque est bonum; tamen sua significatione porcus significat immunditiam, agnus innocentiam: ideo quantum ad significationem unum est mundum, aliud immundum. Et quia ante adventum Christi erat tempus, in quo vivebant sub figuris, quia non adhuc patebat veritas, ideo illae observantiae erant servandae, et cadebant sub praecepto. Sed quia in adventu Christi veritas manifestabatur, cessabat figura; ideo et cetera. Sed iterum restat alia quaestio, quia habetur Act. XV, 20, quod apostoli praeceperunt, quod conversi abstinerent a suffocato et sanguine. Ergo videtur quod veritate manente, debeant teneri illae observantiae. Antiqui dixerunt quod istud ad litteram intelligendum est, quod adhuc ab istis abstinendum est, quia immunda sunt. Sed hoc nihil est, quia contradicit auctoritati apostoli ad Titum I, 15: omnia munda mundis. Aliqui dixerunt quod istud partim ad litteram intelligendum est, partim moraliter: quod enim dicitur de fornicatione, illud ad litteram prohibuerunt; quod autem a sanguine, hoc intelligendum est, quod sanguis innoxius non effunderetur; quod vero dicitur de suffocato, sic intelligendum erat, ut nullus alii calumniam inferret. Sed non debet sic intelligi, quamvis sit expositio vera. Versabatur enim quaestio, utrum gentiles conversi tenerentur ad ista quae prohibuerunt apostoli. Ideo oportet intelligi secundum quod Iudaeis erat consuetum. Ideo aliter dicendum est, quod apostoli aliquid considerabant, et prohibebant, vel quia secundum se illicitum, vel quia occasio scandali; unde fornicationem quasi illicitam prohibuerunt; sanguinem autem ne scandalum aliis facerent, ut scilicet scandalum tolleretur. Et hoc sonant verba apostoli I ad Cor. VIII, 9: videte autem ne haec licentia vestra offendiculum fiat infirmis. Item si obiicitur: ponatur quod aliquis in Quadragesima comedat carnes, nonne coinquinatur? Dicendum quod non ex cibo, sed ex violatione praecepti; Rom. XIV, 17: regnum Dei non est esca et potus. Sed quod procedit ex ore, hoc coinquinat hominem. Hic videtur tangere solum peccata quae ex ore procedunt, et haec coinquinant; Lc. XIX, 22: ex ore tuo te iudico, serve nequam. Et supra VII, 2: ex ore tuo iudicaberis. Sed dicendum, quod proprium officium oris est dicere. Est autem duplex dicere, exterius ore corporali, et interius ore mentis, de quo Ps. XIII, 1: dixit insipiens in corde suo: non est Deus. Sic ergo per os potest intelligi os cordis, scilicet mens hominis, et sic omne peccatum est ex ore; quia numquam est peccatum nisi ex proposito mentis. Sic ergo quod procedit ex ore, scilicet cordis, hoc coinquinat, quia peccatum adeo est voluntarium, quod si non sit voluntarium, non est peccatum.
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Tunc accedentes discipuli eius et cetera. Hic instruit de scandalo vitando, et de principali quaestione, ibi respondens autem Petrus. Circa primum duo. Primo ponitur quaestio discipulorum; secundo Christi responsio. Hic intelligendum quod Pharisaei et discipuli audierunt hoc verbum, in quo intelligebant, quod omnes suas traditiones subverteret, non autem praecepta domini; ideo abominantes nihil dixerunt, sed turbationem habuerunt: ideo discipuli dixerunt scis quia Pharisaei, audito verbo hoc, scandalizati sunt? Hoc verbum scandalum, frequenter invenitur in Scripturis; unde videndum quid significet. Scandalum in Graeco idem est quod offendiculum, ut lapis in via; unde offendiculum dicitur, ubi est occasio ruinae. Sed aliquando aliquis scandalizat active, aliquando passive. Active scandalum dicitur, quando est aliquod factum, quod est non solum in se malum, sed etiam aliis offendiculum: ideo scandalum dicitur dictum, vel factum minus rectum praebens occasionem ruinae. Et non dicit cogitatum, quia oportet quod sit patens. Item non dicit malum, sed minus rectum, quia oportet quod habeat speciem mali; I Thess. V, 22: ab omni specie mali abstinete vos. Item est scandalum passivum, ut si aliquis bonum verbum dicat, vel oret, alius scandalizetur, et accipit sibi occasionem ruinae: unde dominus non scandalizavit, sed ipsi ceperunt occasionem. Unde dixerunt discipuli sui, quod Pharisaei inde ceperunt scandalum, et hoc praenunciatum erat per Is. VIII, 14: et erit vobis in sanctificationem, in lapidem autem offensionis, et in petram scandali. At ille respondens ait. Hic ponitur responsio domini, et ostendit eorum scandalum contemnendum primo quia alieni a Deo; secundo quia nocivi hominibus, ibi sinite illos: caeci sunt et duces caecorum.
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Dicit ergo at ille respondens ait: omnis plantatio quam non plantavit pater meus caelestis, eradicabitur. Ex verbis istis illi qui posuerunt duas naturas, voluerunt confirmare errorem suum, quia malam naturam a malo Deo dixerunt, bonam a bono; unde dicunt: si aliquis de mala creatione sit, etsi videatur facere bona, non potest perseverare. Sed non est sic: nam, ut dicit Hieronymus, contrarium habetur Ier. II, 21: ego te plantavi vineam electam, omne semen verum; quomodo ergo conversa es in amaritudinem? Hoc ergo patet, quod non est a Deo. Sic ergo conversa est per istam plantationem non natura; sed aliquid superveniens intelligitur, et hoc est perversa voluntas; unde natura semper remanet, sed voluntas perversa eradicatur. Unde potest ista plantatio intelligi de traditione hominum, quae est eradicanda, si sit contra Deum; sed traditio quae est a Deo, numquam est eradicanda. Unde omnis plantatio, idest traditio quae non est a Deo patre meo, eradicabitur. Et hoc habetur Act. V, v. 39 de Gamaliele qui dixit: si fuerit hoc a Deo, non poteritis contradicere. Hoc patet etiam in omnibus. Videbis aliquem qui bona opera facit fundata in caritate, ad Eph. III, 17: in caritate radicati et fundati: et haec non possunt eradicari. Sed alia quae non habent bonum fundamentum, ut dare eleemosynam propter vanitatem, eradicantur; unde Eccli. XIV, 20: omne opus corruptibile in fine deficiet, et qui facit illud, corruet in illo. Unde sic intelligendum est Sap. IV, 3: adulterinae plantationes non dabunt radices altas. Contra hoc habetur I ad Cor. III, 6, ubi dicit Paulus: ego plantavi, Apollo rigavit. Ergo Paulus eradicabitur. Dico, quod Paulus non plantavit ut principalis, sed ut minister.
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Sequitur sinite illos, caeci sunt. Hic ostendit scandalum eorum contemnendum, quia nocivi sunt hominibus. Et primo docet contemnendum; secundo praesumptionem eorum; tertio nocumentum. Circa primum: dicitis quod ita scandalizentur, sinite eos, et non curetis. Sed numquid non est curandum de scandalo? Nonne dominus ut vitaret scandalum, misit Petrum ad mare, ut solveret tributum? Dicendum quod scandalum aliquando oritur ex veritate; unde illud vitandum est scandalum quod potest vitari sine praeiudicio veritatis, vitae, vel doctrinae, vel iustitiae. Unde iudex non debet dimittere iudicium, si aliquis inde scandalizatur. Sed tamen distinguendum, quia aliqui scandalizantur ex infirmitate, aliqui ex certa malitia. Scandalum pusillorum vitandum est, veritate servata; et tamen potest homo differre, vel remittere. Sed si ex malitia, non: et sic isti scandalizantur. Unde si non ex malitia scandalizarentur, non dixisset dominus sinite illos, sed potius, instruite eos. Ad Titum III, 10: haereticum hominem post secundam monitionem devita; Ier. LI, 9: curavimus Babylonem, et non est curata. Et quare caeci sunt? Spiritualiter caeci sunt ignorantes; Is. LVI, 10: speculatores eius omnes caeci. Et quia ex certa malitia, non solum sunt caeci, sed etiam duces caecorum, et magistri, Iob XIX, 4: si ignoravi, mecum erit ignorantia mea. Quod sint duces caecorum, hoc est bonum; sed quod caeci, hoc est malum. Si caecus caeco ducatum praestet, ambo in foveam cadunt. Iob. XL, 8: absconde eos in pulvere, scilicet quantum ad corpus. Respondens autem Petrus. Instruit eos hic de principali quaestione; ubi tria facit: quia primo ponitur petitio Petri; secundo increpatio; tertio doctrina. Secunda ibi at ille dixit: adhuc et vos sine intellectu estis? Tertia ibi non intelligitis et cetera.
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Dicit ergo respondens autem Petrus dixit ei: edissere nobis parabolam hanc. Petrus consuetus erat audire parabolas multas ab eo; ideo credebat, quod loqueretur parabolice: vel quia Petrus nutritus erat in observantiis legalibus, sicut dixit in actibus apostolorum cap. X, 14: absit a me, domine, numquam coinquinatum intravit in os meum: ideo credebat, quod ad litteram non diceret, sed parabolice. Prov. I, 6: animadvertet parabolam, et interpretationem, et verba sapientum, et aenigmata eorum.
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At ille dixit: adhuc et vos sine intellectu estis? Dominus enim omnibus in Petro respondit, qui pro omnibus loquebatur. Hic reprehendit eos. Sed quare? Una ratio est, quam ponit Hieronymus, quia quod palam dictum est, parabolice dictum putant. Sicut enim reprehendendus est, qui manifestat occulta, sic e converso, qui occultat manifesta; Ps. XXXI, 9: nolite fieri sicut equus et mulus, in quibus non est intellectus et cetera. Alia ratio est Chrysostomi, quia videbatur zelare pro Iudaeis, quia nutritus in legis doctrina; ideo videbatur inde tristari. Consequenter exponit. Et primo exponit quod dixerat, scilicet quod intrat in os; secundo secundum quod dixerat, scilicet sed quod exit de ore, hoc coinquinat hominem; tertio concludit intentionem. Dicit ergo non intelligitis quod omne quod in os intrat, in ventrem vadit, et in secessum emittitur? Et quare sic dicit dominus? Dicit Chrysostomus, quod loquitur eis quasi assuetis in observantiis legis. Erat autem intentio legis, quod dum cibus erat in ore indigestus, immundus erat; sed cum digestus, mundus. Unde semper dicitur in lege, immundus erit usque ad vesperum. Ideo ponamus quod servari debeant istae observantiae, non tamen reddunt hominem immundum, nisi ad tempus. Unde quod transit, non potest immundare eos. Vel aliter. Nihil potest immundare animam, quod non contingit eam. Cibus autem non contingit animam; et hoc est signum, quia in ventrem vadit, et in secessum emittitur. Sed, sicut dicit Hieronymus, contra hoc obiiciunt aliqui, dicentes dominum esse ignarum naturalis scientiae, quia non totum in secessum transmittitur. Unde quidam volentes sic intelligere, quod totum emittatur, volunt quod nihil convertatur in humanam naturam, sed solum quod tractum est ab Adam multiplicetur, et hoc resurget. Unde quod ex cibis est, secundum eos non resurget. Unde et artifices plumbum ponunt cum auro, ut plumbum consumatur, aurum conservetur. Sic resistunt cibi, ne calor naturalis consumat illud, quod est de virtute naturae. Sed hoc videtur impossibile, quia non potest aliquid maius fieri, nisi per rarefactionem, quia nihil aliud est rarefieri, nisi assumere maiorem quantitatem. Item homo communiter se habet cum animalibus in sensitiva et in nutritiva, in vegetativa cum plantis. Sed sic est quod ista augentur et nutriuntur ex nutrimento. Ergo et homines eodem modo augentur et nutriuntur.
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Quid est ergo quod dicit, quod in secessum emittitur? Dicit Hieronymus quod non solum intelligitur superfluitas immunda, immo quocumque modo fiat, sive per fimum, sive alio modo. Et hoc etiam secundum philosophum, quia licet secundum speciem maneat, tamen secundum materiam fluit, ut si ignis in specie remaneat, sed materia consumitur. Potest etiam sic dici omne quod intrat in os, in ventrem vadit, aliquid: unde aliquando in Scriptura totum pro parte sumitur. Quae autem procedunt de ore: iam dictum est, quod per os intelligitur mens.
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De corde exeunt, et ea coinquinant hominem: quia peccata cordis sunt cogitationes et affectus; Is. I, 16: auferte malum cogitationum vestrarum ab oculis meis. Item ponit peccata quae sunt contra praecepta secundae tabulae homicidia, adulteria, fornicationes, furta.
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Item peccata oris contra proximum falsa testimonia; blasphemiae, contra praecepta primae tabulae. Unde haec sunt, quae coinquinant hominem, quia haec a mente procedunt.
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Non lotis autem manibus manducare, non coinquinat hominem. Hic concludit, et ponit hanc conclusionem, ut principali intentioni respondeat. Item quia discipuli non erant intelligentes, ideo concludit quod contra traditionem solum dicebatur.
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Supra ostensa est sufficientia eius doctrinae, quia observantiam legis non requirit; hic ostendit quod non coarctatur ad unum populum, sed etiam ad salutem gentilium sufficit. Ostenditur autem triplex effectus in gentilibus. Primo in liberatione a potestate Daemonis; secundo ab infirmitatibus peccatorum; tertio in spirituali refectione. Secunda ibi et cum transisset inde Iesus venit secus mare Galilaeae; tertia ibi Iesus autem, convocatis discipulis suis, dixit. Ostenditur ergo liberatio a potestate Daemonum, quia mulierem obsessam a Diabolo liberavit. Primo locus describitur; secundo instantia mulieris; tertio exauditio. Secunda ibi et ecce mulier Chananaea et cetera. Tertia ibi tunc respondens Iesus ait illi et cetera. Dicit ergo et egressus venit in partes Tyri et Sidonis. Tyrus et Sidon sunt duae civitates gentilium. Quia a Iudaeis repellebatur, ideo ad gentes secessit, secundum illud Act. XIII, 46: vobis oportebat primum loqui regnum Dei; sed quoniam repellitis illud et indignos vos iudicatis aeternae vitae, ecce convertimur ad gentes. Et primo ostendit dominus eminere conversionem observatorum legis; secundo transitum ad gentes, quod significatum fuit Act. X, 15, ubi dicitur quod cum Petrus esset apud Cornelium, vidit linteum etc. et dictum est ei: quod Deus purificat, tu ne immundum dixeris et cetera. Et ecce mulier. Hic ponitur instantia mulieris. Circa cuius petitionem tria significantur. Primo pietas; secundo fides; tertio humilitas: et haec necessaria sunt ad impetrandum. Secunda ibi at illa venit et adoravit eum; tertia ibi at illa dixit, etiam, domine. Primo ponitur interpellatio; secundo adiutorium discipulorum, ibi et accedentes discipuli eius rogabant eum. Circa primum primo ponitur pietas mulieris; secundo taciturnitas Christi, ibi qui non respondit ei verbum.
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Dicit ergo et ecce mulier Chananaea. Sex possumus notare. Primo conversio petentis; Eccli. XVIII, 23: ante orationem praepara animam tuam, et noli esse quasi homo qui tentat Deum. Praeparat enim animam quando a vitiis se mundat; Is. I, 15: cum multiplicaveritis orationes, non exaudiam vos; manus enim vestrae sanguine plenae sunt. Et hoc designatur per hoc nomen Chananaea, quae idem est quod mutata; Ps. LXXVI, 11: haec est mutatio dexterae excelsi. Item qui convertitur, debet non solum vitare peccatum, sed etiam occasionem peccati; Eccli. XXI, v. 2: quasi a facie colubri, fuge peccatum. Secundo notanda est devotio, quia clamabat. Clamor magnum affectum designat; Ps. CXIX, v. 1: ad dominum, cum tribularer, clamavi. Tertio notatur pietas, quia alienam miseriam suam reputabat, unde dicit miserere mei, et hoc est magna misericordia; Iob XXX, 25: flebam super eum qui afflictus erat, et compatiebatur anima mea pauperi. Item tangitur humilitas, quia petiit ex confidentia misericordiae Dei; Dan. IX, 4: custodiens pactum et misericordiam diligentibus te, et custodientibus mandata tua. Quarto tangitur fides, quae necessaria est ad petitionem; Iac. I, 6: postulet autem in fide nihil haesitans. Item confitetur divinam naturam in eo, in hoc quod dicit domine; Ps. XCIX, 3: scitote, quoniam dominus ipse est Deus. Item humanam fili David, qui ex semine David; ad Rom. I, v. 3: qui factus est ei ex semine David secundum carnem. Item expositio propriae necessitatis. Filia mea male, idest graviter, a Daemonio vexatur. Et potest esse typus totius Ecclesiae gentilium, vel cuiuslibet pro conscientia, quae a Daemonio vexatur, cum contra conscientiam operatur; Lc. VI, 18: et qui vexabantur a spiritibus immundis, curabantur. Et dicit male, in quo aggravat peccatum; II Paralip. ult.: peccavi, domine, peccavi, et iniquitatem meam agnosco, ne simul perdas me cum iniquitatibus meis. Consequenter ponitur taciturnitas Christi qui non respondit ei verbum. Sed hoc videtur mirabile quod fons pietatis tacuit. Et assignatur triplex ratio. Prima ne videretur ire contra illud quod supra dixerat: in viam gentium ne abieritis. Ideo prompte noluit exaudire; nihilominus tamen quia multum institit, accepit quod petivit. Ideo datur intelligi quod propter instantiam petitionis impetratur quod supra legem est: erat enim de lege, quod soli Iudaei salvarentur; sed ista per instantiam suam impetravit quod erat supra legem. Secunda ratio est, ut magis cresceret devotio. Hab. I, 2: usquequo clamabo, et non exaudies, vociferabor ad te vim patiens, et non salvabis? Quare ostendisti mihi iniquitatem et dolorem, videre praedam et iniustitiam contra me? Tertia ratio, ut daret occasionem discipulis, ut et ipsi intercederent pro ea: quia quantumcumque sit aliquis bonus, indiget tamen orationibus aliorum. Statim sequitur intercessio discipulorum. Et primo ponitur eorum petitio; secundo Christi responsio.
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Dicit ergo et accedentes discipuli eius rogabant eum. Et quare accesserunt? Una ratio est, quia nesciebant quare tantum retardabat; secunda, moti erant misericordia; item, non poterant pati mulieris importunitatem; Lc. XI, 8: si perseveraverit pulsans, dico vobis, et si non dabit illi surgens, eo quod amicus eius sit, propter improbitatem tamen eius surget, et dabit illi quotquot habet necessarios. Discipuli non dicunt sana eam, sed dimitte eam; idest dicas ei: nihil faciam tibi. Et iste est modus loquendi: quoniam cum intendimus unum, dicitur contrarium. Sed obiicitur, quia Marci VII, 25 dicitur quod ingressa est in domum, et ibi petiit. Quid est ergo quod hic dicitur quia clamat post nos? Augustinus dicit quod sine dubio primo in domo fuit, et ibi dixit miserere mei, et tunc recessit Iesus: et illa sequuta est eum. Tunc sequitur responsio Christi ipse autem respondens et cetera. Satis videbatur mulier pietatem ostendisse, sed haec videbatur naturalis, ideo dominus exigebat professionem fidei. Ideo abiiciebat eam, et dixit non sum missus nisi ad oves quae perierunt domus Israel. Hebraeorum erat peculiaris, unde dicebant: nos autem populus eius et oves pascuae eius. Et illae oves perierant, quia abducti erant per diversas observantias; unde supra IX, 26: videns turbas misertus est eis, quia erant vexati et iacentes sicut oves non habentes pastorem; Ps. CXVIII, v. 176: erravi sicut ovis quae periit.
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Sed quid est quod dicit non sum missus nisi ad oves quae perierunt domus Israel? Nonne habetur Is. XLIX, 6: dedi te in lucem gentium, ut sis salus mea usque ad extremum terrae? Ergo non solum ad Iudaeos missus est, sed et ad gentes. Dicendum quod ad omnes missus est, ut omnes in unum congregaret, sed missus est primo ad Iudaeos, ut Iudaeos ad gentes transferret; Rom. XV, 8: dico autem Christum Iesum ministrum fuisse circumcisionis propter veritatem Dei, ad confirmandas promissiones patrum.
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At illa venit, et adoravit, unde ingerit se. Et primo ponitur professio istius; secundo responsio. Ponitur professio, quia Deum recognovit, quia eum adoravit. Licet enim haberet repulsus apostolorum, tamen ingessit se, et adoravit. In hoc Deum recognoscit; Deut. VIII, v. 19: dominum Deum tuum adorabis, et illi soli servies; Ps. LXV, 4: omnis terra adoret te, Deus et cetera. Adiuva me. Non dicit, ora pro me, sed, tu adiuva me, quia potes; Ps. CXX, 2: auxilium meum a domino qui fecit caelum et terram et cetera.
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Qui respondens dixit: non est bonum sumere panem filiorum, et mittere canibus. Hoc additur ad probandum humilitatem, quia iam constabat satis de fide, ostendens excellentiam Iudaeorum ad gentes: tunc enim probatur humilitas, quando patitur quod exprobretur gens sua; unde dicit non est bonum et cetera. Iudaei vocabantur filii, unde: filios enutrivi et exaltavi; ipsi autem spreverunt me: quia ipsi instructi erant in mandatis Dei, Io. X, 34. Panis est doctrina; Eccli. XV, 3: cibavit eos pane vitae et intellectus. Panis iste potest dici miracula domini, vel documenta legis. Hic ergo panis fidelibus, scilicet Iudaeis, debetur. Non est ergo bonum sumere panem filiorum, idest Iudaeorum, qui iamdiu sunt filii, et mittere canibus, scilicet gentilibus: quia sicut canis est animal immundum, sic gentes. Unde supra VII, 6: nolite sanctum dare canibus. Unde non adhuc totaliter repudiaverunt, sed, sicut dicit Hieronymus, conveniens est quod Iudaei canes dicantur, secundum illud Ps. XXI, v. 17: circumdederunt me canes multi. Et Eph. IV, 28: nos autem filii sumus. At illa dixit: etiam, domine. Hic tangitur mira humilitas mulieris, et sapientia. Visus est contumeliam inferre genti suae, sed humilitatis est, quod concedit contumeliam dictam. Unde dicit etiam, domine.
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Item maior ostenditur humilitas, quia ipse dominus dixerat canes, sed ista dixit catellos; unde dicit nam et catelli edunt de micis. Item dominus vocaverat filios Iudaeos, sed ista dominos: unde dicit quae cadunt de mensa dominorum. Et humiliter ita scivit compellere dominum; quasi dicat, non peto, domine, quod tot beneficia conferas nobis, quot Iudaeis, sed de micis des nobis; Eccli. c. XXXV, 21: oratio humiliantis se penetrat caelos. Et Ps. ci, 18: respexit in orationem humilium. Ideo dominus exaudivit tunc respondens Iesus ait illi et cetera. Et tria facit. Primo ponitur eius commendatio; secundo exauditio; tertio effectus. Quando se humiliat, dicit magna est fides tua. Magna, quia magna credit. Item propter rectitudinem; Iac. I, 6: postulet autem in fide nihil haesitans. Item magna propter fervorem. Unde si habueritis fidem sicut granum sinapis, dicetis monti huic: transi hinc illuc, et transibit. Ideo sequitur exauditio fiat tibi sicut vis; Ps. CXLIV, 19: voluntatem timentium se faciet.
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Sequitur effectus et sanata est filia eius ex illa hora. Unde principio, Gen. I, 3, dixit, fiat lux, et facta est lux: sic et hic, fiat tibi; illud enim verbum fuit verbum aeternum; Eccle. VIII, 4: sermo eius potestate plenus est.
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Supra confirmata doctrina evangelica per liberationem gentilium a potestate Daemonum per virtutem Christi, nunc confirmat per liberationem ab infirmitatibus spiritualibus per hoc quod multos curavit. Et tria facit. Primo ponitur locus; secundo oblatio; tertio liberatio. Secunda ibi et accesserunt ad eum turbae multae etc.; tertia ibi et curavit eos. Describitur primo locus in generali, quia cum transisset, scilicet de regione gentilium, venit iuxta mare, quod erat in Iudaea, quod aliquando vocatur Genesareth, aliquando mare Galilaeae. Per hoc quod revertitur ad Iudaeos, significatur quia reliquiae Israel salvabuntur; ad Rom. XI, 5: sic ergo et in hoc tempore reliquiae secundum electionem gratiae Dei salvae factae sunt. Deinde describitur locus in speciali, dicens et ascendens in montem sedebat. Per montem significatur altitudo verbi; Ps. XXXV, 7: iustitia tua sicut montes Dei. Sed Iesus non stabat, sed sedebat, quia nisi descendisset, non cognovissemus, secundum illud Ps. CXLIII, v. 5: domine, inclina caelos tuos et descende. Item per montem altitudo gloriae, ut habetur Gen. XIX, 17: in monte salvum te fac etc., ad significandum quod ibi est vera quies, non hic; ad Hebr. XIII, 14: non habemus hic manentem civitatem, sed futuram inquirimus, idest futuram expectamus.
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Sequitur oblatio et accesserunt ad eum turbae multae et cetera. Et primo ponitur quantum ad multitudinem turbarum; secundo quantum ad oblationem infirmorum; tertio quantum ad modum. Circa primum tunc accesserunt ad eum turbae multae; Ps. LXXXV, 9: omnes gentes quascumque fecisti, venient, et adorabunt coram te, domine. Et non accesserunt vacui, quia secum habentes mutos, caecos, claudos et cetera. Et in hoc significatur quod qui convertuntur ad dominum, debent offerre alios domino: et hoc est quod dicit habentes mutos, caecos, claudos et debiles. Debilis Latine significat defectum virtutis, sed Graece dicitur qui habet manum debilem: sicut enim claudus dicitur qui in pedibus laesus est, sic debilis qui manum aridam habet. Per istos significantur diversa genera morborum spiritualium. Per mutos significantur illi, qui Deum laudare non possunt, de quibus Is. LVI, 10: canes muti non valentes latrare. Claudi dicuntur qui numquam firmiter ambulant ad bonum, sed cito ad malum convertuntur; III Reg. XVIII, 21: quare claudicatis in duas partes? Si dominus est Deus, sequimini eum. Per caecos significantur infideles, qui privati sunt lumine fidei; Is. LIX, 9: palpavimus tenebras. Per debiles, qui habent aridam manum, significantur illi qui habent debile cor; Ps. XXI, 16: aruit tamquam testa virtus mea. Et alios multos. In hoc magnam fidem ostendebant, quia non solum suos, sed alios. Item ostendunt devotionem suam ex modo: aliquando enim rogaverunt ut manum apponeret, ut supra IX, aliquando autem ut fimbriam tangeret, ut supra eodem, scilicet IX et XIV. Sed modo sufficiebat ponere ad pedes eius. Et per hoc mystice datur intelligi nobis, quod peccatores quos convertimus, non debemus nobis subiicere, secundum quod habetur I Cor. IV, 1: sic nos existimet homo ut ministros Christi et dispensatores mysteriorum Dei. Sequitur de curatione. Et primo ponitur curatio; secundo admiratio; tertio effectus. Dicit ergo et curavit eos; Ps. CVI, 20: misit verbum suum, et sanavit eos, et eripuit eos de interitionibus eorum. Et alibi, Ps. CII, v. 3: qui propitiatur omnibus iniquitatibus nostris, qui sanat omnes infirmitates nostras.
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Et sequitur admiratio ita ut turbae mirarentur videntes mutos et cetera. Hic ponitur effectus. Istud praedictum erat Is. XXXV, 5: tunc aperientur oculi caecorum, et aures surdorum patebunt etc.; et in Ps. CXXXVIII, 3: mirabilia opera tua. Sed quaeritur: quare non facit mentionem de debilibus? Quia non erat actus oppositus, cui posset respondere. Sed videte quod aliqui visis miraculis blasphemabant, ut habetur supra XIV, sed isti collaudabant; unde magnificabant Deum Israel. Iesus autem, convocatis discipulis et cetera. Hic ostenditur doctrina Christi laudabilis per refectionem bonorum. Et primo ponitur motivum; secundo materia; tertio distributio; quarto refectio. Secunda ibi et dicunt ei discipuli etc.; tertia ibi et praecepit turbae ut discumberent; quarta ibi et comederunt omnes et saturati sunt. Notandum quod motivum istud ponitur post praemissa, quia infirmi non possunt cibari, quia omnem escam abominata est anima eorum, Ps. CVI, 18. Ideo oportet quod antequam cibentur, sanentur: sic etiam in spiritualibus. Augustinus: palato infirmo poena est panis, qui sano est amabilis et cetera. Et ideo dominus post sanationem cibat. Et notandum quod primo convocat discipulos ut reddat attentos, ut sint memores miraculi. Item ut det exemplum nobis quod quantumcumque sit homo magnus, debet se comportare minoribus; Eccli. III, 20: quanto maior es, humilia te in omnibus. Unde convocatis discipulis suis, dixit: misereor turbae et cetera. Hoc fuit motivum, unde ostendit humanitatem convenientem divinitati. Misericordia est passio, quia misericors est miserum cor habens, qui reputat alienam miseriam suam. Sed misericordia maxime Deo convenit; Ps. CII, 8: miserator et misericors dominus, longanimis et multum misericors. Et quam reputat ut suam, repellere debet ut suam. Unde dominus inquantum repellit miseriam, dicitur misericors. Sed ponitur motivum miserendi triplex. Primo ponit perseverantiam; secundo inopiam; tertio periculum imminens.
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Primo ponitur perseverantia, cum dicitur quia triduo iam perseverant mecum. Ex quo potestis cognoscere quod qui cum Christo perseverant, pane suo reficiuntur: quia qui perseveraverit usque in finem, hic salvus erit. Per triduum potestis intelligere confessionem sanctae Trinitatis; unde infra ult., 19: euntes in universum mundum, baptizate in nomine patris, et filii, et spiritus sancti. Vel triplicem actum, scilicet cordis, oris et operis. Item triplex tempus saeculi, scilicet tempus legis naturae, legis Mosaicae, et legis gratiae et gloriae in fine. Ps. XVI, 15: satiabor, cum apparuerit gloria tua. Vel per triduum, triduum mortis Christi. Unde illi triduo sustinent dominum, qui conformarunt se morti Christi; Osee VI, 3: vivificabit nos post triduum, et in die tertia suscitabit nos. Unde per mortem Christi expectamus iustificationem. Ad Gal. ult., 17: semper mortificationem Iesu in corpore nostro portantes. Secundum quod tangitur est inopia; unde dicit non habent quid manducent. Sed quare per triduum expectavit? Ne possent calumniari, quia refecti essent cibo, quem secum portaverant. Secundum mysterium, illorum miseretur qui suam miseriam cognoscunt; Apoc. III, 17: nescit quia miser es, et miserabilis, et pauper, et caecus, et nudus et cetera. Tertium est periculum et dimittere eos ieiunos nolo, ne deficiant in via. Deficiunt enim in via qui verbo Dei non reficiuntur; Deut. VIII, 3: non in solo pane vivit homo, sed in omni verbo, quod procedit de ore Dei; Eccli. XV, 3: cibavit eum pane vitae et intellectus.
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Et dicunt ei discipuli et cetera. Hic ponitur materia. Et primo, quomodo dedit; secundo, quanta materia aderat. Unde dicit et dicunt: unde ergo in deserto panes tantos? Hic tarditas et oblivio discipulorum reprehenditur, quia supra dominus satiaverat ex quinque panibus quinque millia. Unde ex tarditate et oblivione reprehenduntur. Secundum mysterium, in hoc gratia Dei et misericordia significatur, qui indignis mysteria sua revelat, et per eos sacramenta ministrat; Ier. I, 6: nescio loqui, domine, quia puer sum. Cui dominus: noli dicere, quia puer ego sum; Ex. IV, 10: impeditioris sum linguae, et tardioris et cetera. Is. III, 7: nam sum mendicus, et in domo mea non est panis, nolite me constituere principem populi. Deinde ponitur quanta materia aderat; unde ait illis Iesus; quot panes habetis? Et non petiit ut ignorans, sed ut miraculum ostenderetur.
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Unde et paucos pisciculos, supra, in alio miraculo, commemorari fecit. Et dicitur, quod quinque panes habebant, et duos pisces, in quibus doctrina legis significabatur; et illi panes erant hordeacei; hic sunt septem, et non dicuntur hordeacei; in quibus significatur lex nova septiformi gratia Dei informata. Item in illa duo tantum fuerant pisces, in hac autem multi pisciculi. Vos elegit Deus pauperes in mundo, divites in fide. Et in Ps. VIII, 9: volucres caeli et pisces maris, qui perambulant semitas maris, idest huius mundi.
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Et praecepit turbae ut discumberent super terram. Hic ponitur dispositio. Et primo disponit; secundo materiam accipit; tertio gratias agit, et frangit, et distribuit. Dicit ergo et praecepit. In alia refectione habetur quod fecit super foenum recumbere. Per foenum temporalia significantur; unde Is. XL, 6: omnis caro foenum, et omnis gloria eius quasi flos agri. Unde in veteri lege erat fundamentum super temporalia, in nova solum super stabilitatem gloriae; Eccle. I, 4: terra autem in aeternum stat. Vel per foenum significatur, quod super temporalia debemus sedere. Unde possessio non prohibetur, sed dilectio, sive affectio; I Ioan. II, 15: nolite diligere ea, quae in mundo sunt. Et accipiens septem panes: in quo significatur quod quidquid de spiritualibus administratum est aliis, primo fuit in Christo; unde Act. I, 1: coepit Iesus facere et docere. Omnia spiritualia in eo fuerunt. Unde Ioan. III, 34: non dedit ei Deus spiritum ad mensuram. Et gratias agens fregit, et dedit discipulis: unde dedit nobis exemplum ut gratias agamus; I ad Thess. V, 18: in omnibus gratias agentes. Deinde quia non omnibus omnia, ut habetur I ad Cor. ult. Item I ad Cor. XII, 4: divisiones gratiarum sunt.
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Consequenter sequitur ordinata distributio, quia et dedit discipulis, et discipuli dederunt populo. Primo discipulis, qui erant mediatores; Deut. V, 5: ego sequester et medius fui inter Deum et vos in tempore illo, ut annuntiarem vobis verba eius et cetera. Et I ad Cor. IV, v. 5: sic nos existimet homo, ut ministros Christi et dispensatores mysteriorum Dei. Consequenter ponit quoad plenitudinem refectionis ex abundantia reliquiarum, et ex numero manducantium. Et comederunt omnes. Posset aliquis dicere, quod de pauco pane possunt multi accipere, ita quod quilibet parum; sed non sic, immo saturati sunt; unde usque ad saturitatem manducaverunt; Ps. LXXVII, 29: manducaverunt, et saturati sunt omnes.
15:37
Item multae fuerunt reliquiae, quia tulerunt septem sportas. Sed quare, cum pauciores panes fuissent, plures reliquiae remanserunt, cum scilicet saturaverit quinque millia de quinque panibus? Potest dici, quod idem sunt, vel plus, septem sportae quam duodecim cophini. Chrysostomus dicit quod diversa fecit miracula, et modo diverso, ut discipuli magis memores essent. In primo miraculo tot fuerunt reliquiae quot apostoli. Hic autem secundum numerum panum, in quo significatur quod spirituales homines refici debent septiformi gratia Dei; I ad Cor. II, 14: animalis enim homo non percipit ea quae Dei sunt.
15:38
Sequitur numerus comedentium erant autem qui manducaverunt, quatuor millia hominum. Supra fuerunt quinque millia, quia vacabant quinque sensibus; vel propter quinque libros Moysi; hic autem quatuor propter quatuor virtutes cardinales, vel propter quatuor Evangelistas. Extra parvulos et mulieres. Sed quare excipiuntur isti? Quia imperfecti et infirmi a vera doctrina excluduntur; ad Eph. IV, 13: donec occurramus omnes in virum perfectum et cetera.
15:1
Then. WHEN He had done so many miracles (S. Chrysostom, Horn. lu.). S. John (vu. i) seems to say that Christ had returned to Galilee at this time.
From Jerusalem. The Scribes and Pharisees, say S. Chrysostom, Euthymius, and Leontius, were dispersed through all the tribes. But those of Jerusalem were the most arrogant of any, because they lived in the capital city, and were considered the wisest of all. They should rather have said, through all the cities, or all places, as says Theophylact ; because after the return from Babylon, there were only two tribes. On the Scribes and Pharisees see chap. u. 4. The opinion of some, that these were sent from a council of the Scribes and Pharisees of Jerusalem to tempt Christ, appears credible, and in accordance with their dispositions and habits. For in chap. xxii. 1 6, they sent their disciples with the Herodians to Christ with the same intent.
15:2
Why do Thy disciples. S. Mark (vu. 2), says that they made this act of the disciples the cause of an accusation.
Transgress the tradition of the elders. They do not say, writes S. Chrysostom (Horn, lu.), that they transgressed the Law, because the Law says nothing on the subject ; but the tradition of the elders, which S. Mark (vu. 3, 4) states at greater length. They do not call it their own tradition, although it was such, but the tradition of the elders, that by the authority of these and the antiquity of the traditions they might load Christ and the disciples with ill-will. Nor do they say, "Why dost not thou wash ? " when Christ probably did not wash more than the disciples, but, " Why do not Thy disciples ? " either because they did not venture to accuse Him, or because by accusing the disciples they might appear to attack Him more bitterly : as in chap. ix. 14, they do not say " Thou," but, " Thy disciples ".
15:3
Why do you also. He said nothing of the tradition of washing the hands, lest, if He pressed it, He might seem to approve it ; or if He blamed it, He might unnecessarily have incurred illwill — as S. Chrysostom and Euthymius observe.
15:4
Honour thy father and mother. The observation of S. Jerome on this passage, which Bede has borrowed from him, is true, that honour in Holy Scripture is not shown so much by salutations and performance of duties as in alms and the giving of gifts, as in i Timothy v. 3 ; that is, in ecclesiastical alms. The same thing is taught in this place ; for Christ opposed to the honour of parents their saying to them : " The gift, CH.XV. 5.] CHRIST REPROVES SCRIBES AND PHARISEES. 3 whatsoever proceedeth from Me, shall profit thee ; that is, refusing them help. It appears much more clearly from vS. Mark vu. 12. To do something, therefore, for father and mother — that is, to aid them — is to honour them.
He that shall curse. Christ did not cite the whole law, nor one precept only, but two. For "Honour" is in Exodus xx. 12, the latter part of which is omitted as not to the purpose. " He that shall curse," is in chap. xxi. 16. Why Christ added this, when the question was not one of words, but of deeds, is doubtful. S. Chrysostom thinks that it was to teach us the value before God of honouring our parents, when one who injures them only in words is punished by death. But Bede thinks that, as in the former clause, the word u honour " means that honour which consists not of words but deeds, so the word " curses " means not the wrong done in words, but in deeds, by refusing them their rightful aid. But it is clear from the custom of the law that the word should be taken in its proper sense. The opinion of S. Chrysostom is therefore the more probable.
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The gift whatsoever proceedeth from me shall profit thee. This is a difficult and much controverted passage. The best way will, perhaps, be to give the views of the chief authorities upon it. 1. Some think the passage complete and perfect. 2. Other take it as an elliptic or defective speech. The former understand it thus : " Whoever says, that is, is able to say, ; The gift whatsoever proceedeth from me shall profit thee,' means, * Whatever I give to God profits you also, as if it had been given by you '." So says Hugo, among other explanations that he offers. Others, more modern, say that the Greek does not allow this, because it is not eWo-ro?, " each one," but o? av, which requires a correlative. 3. Those who read it as a deficient sentence say : (a) Some, that it is so only in one respect (in uno loco}, that the " whosoever " has nothing to answer to it, as its nature requires. (b) Others, that it is so in two respects. In the one just stated, and also because with the word " gift " the verb substantive is wanting to make the meaning. " It is a gift, that is, a thing consecrated to God, whatsoever part of my property might have benefited you." Thus, some of old explain it as S. Chrysostom does : " I owe you nothing, but if anything of mine can benefit you, it is a gift ; that is, I give it you, not as a debt, but as a gift ". (c) Others again take it interrogatively, " Is it a gift ? '' or, with a note of admiration, as if they should say, " By no means " (minime), as S. Thomas in the Catena. 4. Others again, Whoever says it (is) a gift, that is, whatever of mine might have benefited you, has been dedicated to God. In this way S. Chrysostom, Euthymius, and Theophylact explain it ; only that Theophylact says that it was the custom of the Scribes and Pharisees to persuade children to offer all their goods to the Temple, that if their parents asked them for anything afterwards they might answer, that they could not give it, because all their property had been consecrated to God. But this is not credible, even of the Jews, the most avaricious of men. Besides, in this way, they would not have been able to make use even of what was their own. S. Chrysostom and Euthymius think that the children used to utter untruths when they said that they had given to God what their parents asked them for, that they might avoid giving it them ; and thus, by a double wickedness, they cheated both God and their parents. We might believe that others did this but we can hardly believe that such a thing was done by the advice of the Scribes and Pharisees, because, as we have said, they had no reason for such a thing ; and there was a double wickedness in it. Christ blames what the Scribes and Pharisees taught the people to do, and it is very likely, per se, that they who wished to appear the most religious of all men taught nothing except under the show of religion. S. Jerome gives two explanations, (i) He says: "You say whoever wishes to give to God what he was about to give to his parents, is free ". This does not agree closely enough with the words of Christ. (2) " What I was going to offer to God, I expend, my father, on your maintenance." But it can hardly be received as the teaching of the Scribes and Pharisees. For this was not to dishonour their parents, but to complain that by defrauding God they honoured them ; while Christ accused the Scribes and Pharisees that, under the pretence of honouring God, they dishonoured their parents, as immediately follows : " And he shall not honour his father or his mother ". The explanation of Strabus, Hugo, and De Lyra is : " The gift whatsoever proceedeth from me (that is, whatso ever I offer to God), shall profit thee just as if I had given it to thee. It is better, therefore, to offer it to God than to give it to thee." The whole sentence, and all the expressions in it, seem to agree with this and S. Mark vu. n, 12 : "But you say, If a man shall say to his father or mother, Corban (which is a gift), whatsoever is from me shall profit thee. And, farther, " You suffer him not to do anything for his father or mother," strongly confirms it. When He says : " You suffer him not to do anything for his father or his mother," he openly indicates by the words, " It is a gift," &c., that he has done, or has promised to do, something ; and he is far from swearing that he will not benefit his father or his mother. The son, then, by the tradition of the Scribes and Pharisees, commands his father to be content with his offering sacrifice for himself and his father, and to require nothing more. But they for whom the sacrifice was offered consumed it, unless it were a holocaust. In this way the father was benefited ; less, indeed, than he ought to have been ; but still he was benefited in some degree. It remains to be seen how Christ's words were fulfilled. There seems to be two ellipses. (i) "Whosoever," which almost all the commentators rightly fill up by the words, " shall be free from blame," " shall be innocent," " shall fulfil the injunctions about parents ". (2) There is (i the gift, the Swpov, whatsoever proceedeth from me," which our version fills up sufficiently by the word " proceedeth". It would be more clear if we said : " Whatever shall come, or has come from me".
15:6
And he shall not honour his father or his mother. Some think these not the words of the Scribes and Pharisees, but of Christ, as S. Mark (vu. 12). As if the meaning were : " So you forbid a man to honour his father or mother ". But they are undoubtedly the words of the former, and the meaning is, therefore : " Whosoever shall say to his father or mother, ' The gift whatever proceedeth of me shall profit thee/ shall be free from blame, and need not honour his father or mother in one thing, even though he has not honoured them in another ".
15:7
Hypocrites. The Scribes and Pharisees no doubt were hypocrites, but it is not plain why Christ called them such here, when he was treating, not of hypocrisy, but of perverse doctrine. Euthymius says that it was because, when they wished to appear the most careful observers of the Law, they were transgressors of it through their traditions.
Well hath Isaias prophesied of you. Isaiah did not speak of the Scribes and Pharisees only, but of the whole people of the Jews; and not of that which was to be, but of that which then was. The words, there fore, are not so much those of prophecy as of accusation. But Christ applies them to the Scribes and Pharisees, meaning that the accusation of Isaiah of the Jews which then were, apply to the Scribes and Pharisees ; so that He may appear not so much to have accused the people of that time, as to have prophesied of the Scribes and Pharisees that were to be — as in chap. xiii. 35.
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This people. The Greek reading is the same in all essential points as that of the Septuagint (Isa. xxix. 13). To approach God is to worship Him, as in Ps. cxlviii. 14. So, on the other hand, to be far from God is not to worship Him. The meaning, therefore, is : " This people worships Me with their lips, with their hearts they worship Me not ". Our version does not read the first part of the verse, nor do any of the Greek or Latin authors, except Euthymius and Theophylact, as far as I know ; and it is very likely that Christ only cited the part of Isaiah which applied to the subject of which He was speaking ; that is, of honouring God.
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And in vain. The Hebrew of Isaiah is not "in vain," but Tim DnNT nN " their face is toward Me " ; that is, they fear Me ; for in Hebrew to fear God is to worship Him ; but he who worships God not as God teaches, but according to his own will, does so in vain and with no effect. The LXX., therefore, for explanation, added " in vain," unless we think that they perhaps read mm for Tim or " Their fear is towards Me ". They rendered it : " They worshipped Me," which S. Matthew has followed.
Teaching doctrines and commandments of men. Doctrines which are not the commandments of God, but of men. Christ calls those traditions the traditions of men which are opposed to the commandments of God, iTTOvft D^^N niSft " the learned precepts of men " ; that is, such as wrere invented and handed down by men. The Septuagint and Latin both apparently read " doctrine " with other points rTTft7fc and translated it " doctrines," adding the word " and " in explanation, " teaching doctrines and commandments of men ". The Evangelist transposed the words, if (as is often the case with citations from the Old and New Testaments) it were not the carelessness of the transcriber. The followers of Calvin cry upon this that Christ's words apply to us, who ascribe more to the traditions of men than to the Word of God ; understanding neither what is the Word of God nor what the traditions of men. As regards the meaning of this passage, traditions are of three kinds : 1. Those which God Himself has given, which have never been written, but which the Church has always observed, and handed down to us viva voce ; such as the baptism of infants. The followers of Calvin practise this, although they can prove it by no testimony of the Word ; although to us, properly speaking, because we can prove it, it is not tradition. These are not only not termed human traditions, but not even ecclesiastical traditions, because, although handed down by the Church, they were not constituted by the Church, but by God Almighty. So no one calls the Holy Scripture an ecclesiastical tradition, though preserved and handed down by the Church. 2. Of those things which the Church has not only handed down, but even instituted, such as the observance of the Lord's Day, the Lent fast, abstinence on certain days from flesh : whoever calls these human traditions errs grievously, and knows not what the Church is. For they were not instituted by man, but had for their authority the Holy Ghost, who rules and governs the Church. So he would greatly err who called the apostolic decree of Acts xv. 20, which commanded to abstain from blood and things strangled, a human tradition. Yet that was not a divine but an ecclesiastical precept, because all the assembled Church decreed it. Therefore whatever the Church, afterwards assembled in the same way, defined is to be placed in the same class. For the Holy Ghost was both promised and exhibited not less to the Church than to the Apostles ; nay, even more : for He was given to the Apostles not for themselves alone, but for the Church : to the Church, not for the sake of the Apostles, but of herself, to teach her all truth, and to remain with her even to the end of the world. And that Spirit governs the Church no less now than He governed her Apostles in those days. 3. The third kind is of the things which are ordered neither by God nor by the Church, but either by the State or private persons. Of these there are two kinds : (a) Such as are not contrary to the precepts or counsel of God ; (b) such as are contrary to them. Of the former Christ does not treat here ; but nearly all Scripture teaches us to obey them, if ordered by those who have authority ; for we owe them obedience. " Be subject of necessity, not only for wrath, but also for conscience sake " (Rom. xiii. 5). Christ only speaks of those which cannot be kept without violating the commandments of God ; such as those of the Scribes and Pharisees, of which He says : " You have made void the commandment of God through your tradition ".
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Not that which goeth into the mouth defileth a man. Christ, says S. Chrysostom, does not say that food does not defile, though He means that, but what enters into the mouth ; which may be understood of the defilement by unwashed hands, of which He was speaking ; lest if He directly mentioned food, they should be greatly offended. For with such religious scruples was the choice of food regarded, that even after the Resurrection Peter refused to eat (Acts x. 14).
But what cometh out. Not that everything which proceeds out of the mouth of a man defiles him ; nor does everything which defiles •^roceed out of his mouth. For the praises of God proceed out of his mouth and do not defile, but rather justify him. And wicked and evil thoughts which the mind alone employs itself upon, in themselves defile a man, but do not proceed out of his mouth. But the meaning is : The things which defile a man, and either enter into or pass outthrough the mouth, do not defile because they enter, but because they pass out And not because they merely passout, for food is sometimes returned per vomitum, but because they proceed out of a heart defiled. This heart, therefore, the food or drink which is either taken immoderately or against the law of the Church defiles, not by entering, but by passing out. It proceeds out when the intemperate or disobedient mind comes forth into action, and not only wishes to take but actually takes and places in the mouth food or drink in immoderate quantities, or contrarily to the law of the Church. For the food in entering goes out, and not because it enters, but because it goes out, it defiles. Why did Christ add this so obscurely ? I suppose that He wished to use the antithesis of entering and passing out to mark the calumnious question of the Scribes and Pharisees, that He might indirectly show that it was not His disciples by their unwashed hands, but the Scribes and Pharisees themselves by their malignant and calumnious words, that were defiled.
15:12
Were scandalised. Because He appeared, as S. Chrysostom says, to speak of the choice of meats as ordered by the Law, and thereby to be destroying the Law itself.
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Every plant. Many authors of note understand doctrine by plant (Theophylact Alexandria, Ep. Pasch., i. ; S. Hilary, Theophylact, Euthymius). Others take it of those who have good or bad wills (S. Athanasius, Ep. on Syn. of Arim. and Seleuc. ; S. Jerome, in loc. ; Prosper, De vocat. Gent., i. 2 ; S. Augustin, Ev. Quest., i. 17 ; Bede). Others, again, think that it means both men and doctrines, as S. Chrysostom. Christ no doubt calls the men themselves, the Scribes and Pharisees, the plant, as in the verse following He calls them blind and leaders of the blind. We are ourselves some times good plants, sometimes bad. God makes us good : we make ourselves evil (Jer. u. 21). The meaning is, therefore, that they whom God planted as a good vine — a vine elect — turn into an evil one ; or that they who planted themselves an evil vine in the beginning cannot flourish and bear fruit long, and are, therefore, to be cut down and cast into everlasting fire, as He said above of the evil tree (iii. 10; vu. 19). In this sense, Origen (On Jerem., Horn, i.) and S. Jerome explain it. Christ desired only to say that these, as wicked and profligate, would be sent away by Him, because they had not the Spirit of God, but followed their own devices and tradition, and, therefore, could not receive the words of Christ, which are full of the Spirit : as He says immediately after (verse 14, and S. John vi. 44). Some modern interpreters explain the passage of predestination and reprobation, which S. Augustin certainly did not do ; for Christ would excuse, rather than condemn them, if He said that they were to be rejected because they were reprobate, and could not do otherwise than they did ; and perhaps not all of them were reprobate : perhaps some of them afterwards believed. And as Christ did not say that they were reprobate, it would be rash in us to say so. He says that they would be rejected, not as being reprobate, but as being blind. But they who are blind may be enlightened. For many were blind and were after wards enlightened ; and Christ does not use the words " rooted out " absolutely, but only if they be not converted — if they will not become good plants, as He said before (xii. 33) ; and as the householder long expected the tree which he had planted in his vineyard to bring forth good fruit, that is, to be made good (S. Luke xiii. 7).
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If the blind lead the blind, both shall fall into the ditch. All heretic teachers are blind, and leaders of the blind. Hence not only the masters, but those also who follow them, fall into the ditch, and they cannot be excused from ignorance.
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And Peter answering. " Answering " is a Hebraism for beginning to speak, as in chap. xi. 25. "Peter," says S. Chrysostom, "as the most ardent of all, usually anticipates all." S. Mark (vu. 17) does not say that it was Peter, but that it was the disciples who asked that question, when Christ had entered into the house. Euthymius says that S. Peter began, and the rest followed ; but it would rather seem to be a syllepsis, in which what he alone asked all are said to have asked, or that he asked in the name of all, which is very probable, as he did not say expound " to me," but " to us," this parable ; or because, if he asked for himself alone, Scripture is accustomed to put by figure many for one, when all, like these, are of the same class: as S. Matthew (xxvi. 8) writes that when the ointment was poured out the disciples were angered, when it is clear, from 5. John xii. 4, that Judas only was so ; and (xxvii 44) the thieves who were crucified with Christ are said to have blasphemed, when S. Luke (xxiii. 39, 40) shows clearly that one only blasphemed, and that he was rebuked by the other, who not only did not do the same, but confessed Christ. It is no objection that Christ, speaking not of one, but of the whole, said immediately, "Are you also yet without understanding?" For, when Judas alone murmured against the woman who had poured out the ointment, Christ, speaking of the whole, said, " Let ye her alone " (S. Matt. xxvi. 10 ; 5. Mark xiv. 6).
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Do you not understand. S. Jerome says that some profane persons on this accused Christ of ignorance of philosophy, because He said, " Whatever is taken into the mouth passes out," whereas some remains for the nourishment of the body. Christ, then, was ignorant of that which no one is ignorant of. He spoke not philosophically, nor with subtlety, but popularly ; for as but a small portion remains, He spoke as if none did. But we may ask, What is the argument which Christ used ? for it does not appear how the conclusion follows from the premisses. The answer is that Christ laid down this premiss as a thing known per se, that nothing can defile but the heart, which is the fountain of the whole man ; or that which is either in the heart or proceeds from it, as in verses 18, 19. Because food, then, does not proceed out of the heart, nor is in it, but proceeds into the belly, and passes out, He rightly concludes that it cannot defile the man.
15:18
But the things which proceed out of the month. Christ says that out of the mouth proceed not only thoughts, though these do so most properly, but also deeds and whatever results in deeds. For all deeds are first conceived in the heart, where they are not seen unless they come forth through the mouth, the only orifice of the heart ; and it is most natural that what we are going to do should be first conceived in our hearts, then spoken from our mouth, and lastly carried out into action. Thus works proceed through words from the heart. It sometimes happens that we act without speaking ; but Christ regards only what takes place most generally, and therefore He says what follows.
15:21
Into the coasts of Tyre and Sidon. These were two Gentile maritime cities (as xi. 21). It is not certain whether Christ came into the actual country of the Gentiles, though almost all authors think so ; or whether He only came to the confines of Galilee and Phoenicia, in which Tyre and Sidon were situated. On the one hand, it does not seem likely that Christ Himself did what He forbade the Apostles to do : " Go ye not into the way of the Gentiles" (x. 5), especially as He came to teach the Jews only, the Gentiles being left for after time to the Apostles. On the other hand, S. Mark, " And rising from thence, He went into the coasts of Tyre and Sidon " (vu. 24), seems to signify that He did pass on into the country of the Gentiles itself. But it cannot be conclusively decided from that passage. For in the same chapter of S. Mark (verse 31) the words, "He came by Sidon to the sea of Galilee," are a corruption, as many have observed ; so that it would rather appear that He did not come into the country of the Gentiles. We may ask why He came hither ? S. Mark (vu. 24) seems to imply that it was for concealment. From this it is clear that He wished to be concealed when He had come thither ; but whether He came there for that purpose is not certain. S. Chrysostom (Horn, lui.) thinks that He came thither because He had just previously appeared to abrogate the ceremonies of the Law and the observances of meats, and desired to show, by coming to the Gentiles, that there was no longer Jew and Greek ; as Peter, when he saw the sheet rilled with all kinds of animals, and had learnt that there was no longer to be any difference of meats, was commanded to go to Cornelius, a Gentile (Acts x. 19, 20). Others think that He went thither because the Jews would not receive His doctrines, as S. Paul and Barnabas said (Acts xiii. 46). So say S. Jerome, Bede, Theophylact, except that Theophylact does not think that He came to teach but to be concealed. S. Epiphanius thinks that it was to rest.
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And behold a woman of Chanaan. S. Mark (vu. 26) calls her a woman of Syro-Phcenicia, which in no way opposes S. Matthew. For the men of Tyre and Sidon were Syro-Phcenicians, as Pliny and Strabo say. They were called by a compound name, because the Syrians had seized Phoenicia, as some think, like the Gallograeci or Celtiberi ; or, as seems more probable, because there were some Phoenicians who were not inhabitants of Syria but of Africa, and who were called Libyo-Phoenicians, that is, Phoenicians inhabitants of Lybia, as these were called Syro-Phcenicians ; and the woman is said to have come out of the coasts. Yet there is no probability in favour of the common opinion that she was called a woman of Chanaan, either because the Phoenicians were driven out of the land of Chanaan by the Jews, or, as some would have it, because they were the descendants of Cham, the son of Noe, whose firstborn son was called Sidon (Gen. x. 15), and whom they represented to be the founder of Sidon, although profane writers mention another as such. S. Chrysostom has observed that the Evangelist recorded her to be a Chanaanite, to show that her faith was more wonderful ; for the Chanaanites were held by the Jews the most wicked of all the Gentiles. S. Mark has said that she was a Greek, that is, a Gentile, as our version renders it. For all Gentiles in the Sacred Writings, and more especially in the New Testament, are called Greeks and opposed to Jews, though neither in language nor by descent actually Greeks (Acts ix. 29; xviii. 4; Rom. i. 16; u. 9; iii. 9; i Cor. i. 22, 24 ; Gal. iii. 28).
Have mercy on me. She says " on me " that she might move Christ more than if she should say " my daughter " ; or, as S. Chrysos tom, Theophylact, and Euthymius say, because her daughter was lying without sense, and she felt the suffer ings of both, her own and her daughter's.
Thou Son of David. I. Why Christ was so addressed most chiefly by those who wanted some favour from Him has been explained chap. i. 2. We must believe that this woman, though not a Jewess, had heard something, either from her vicinity to the Jews, or from the prophets who spoke of Christ as the future Son of David. She at least knew that He was so styled commonly by the Jews who believed on Him.
15:23
WJw answered her not a word. Lest, say S. Jerome and Bede, He should seem to contradict Himself, because (x. 5) He had said to His disciples, Go ye not into the way of the Gentiles. So He answered in the following verse : " I was not sent but to the sheep that are lost of the house of Israel ". Christ seems to have been silent for two reasons. To prove the woman's faith and constancy ; or, rather as S. Chrysostom says, to show it to the others ; for it was great and rare faith to persevere when apparently held in contempt, and not thought worthy of reply ; and that Christ might show that it was not of His own will to grant to the Gentiles the grace of miracles, when He was not sent but to the lost sheep of the house of Israel ; but that He did so as it were reluctantly, and as if compelled by the woman'sprayers.
Send her away. By granting what she asked for. Euthymius says that they asked for her ; and it is very likely that the woman entreated them to plead for her as for themselves.
For she crieth after us. This seems to mean : " Grant her what she asks, if only because of her importunity, as Thou taughtest us in the parable of the man who sought the loaves at an inconvenient hour of the night " (S. Luke xi. 8). The saying of S. Jerome, that the Apostles entreated for her to be rid of her clamour, seems somewhat harsh. S. Mark (vu. 25) says that she entered the house where Christ was and fell at His feet ; which seems opposed to this account, wherein it is signified that she followed Him as He went along the way, and cried behind Him. S. Augustin (De Cons., u. 49) answers that she first went into the house where Christ was, and fell at His feet, and said, " Have mercy upon me," as S. Mark says ; but that Christ made her no answer, but went out of the house, and she followed and cried after Him, as S. Matthew relates. This is easily gathered from S. Mark, who says that Christ, as soon as He came into the country, entered into a house, and wished to be concealed, but could not be, for the Syro-Phcenician immediately came and fell at His feet. Therefore the idea of some, that she first followed Christ in the way, and after cried out behind Him, and the disciples said, "Send her away"; and that He went into a house that He might grant her request in a private place, and that she fell at His feet, seems in no degree probable.
15:24
/ am not sent but to the lost sheep of the house of Israel. It is the most ungrateful and wicked error of the followers of Calvin, that Christ came or died, not for the sake of all men, but only for the predestinated. They cannot make the heresy good from this passage ; for He says that He came not for these, but that He was sent to the Jews alone. Christ says then that He was sent to the Jews alone. All of these were not predestinated, but the greater part were reprobate. He was not sent, therefore, for the predestinate alone. He says that He was not sent but to the lost sheep of the house of Israel, either because He came to them first, as S. Paul says (Acts xiii. 46 ; S. Ambrose, On Ps. xliii., and Gaudentius, Tract, vu. on Exodus ; S. Cyril Alexandria, On Isaiah, bk. v. ; and S. Jerome and Bede, in Comments^ or that He was come to show His presence, preaching, and miracles to the Jews alone ; for He would not preach the Gospel or perform miracles to the Gentiles, ipse per se, but by His Apostles ; and there fore He is termed by S. Paul the Minister of the Circumcision (Rom. xv. 8). As S. Hilary and S. Augustin (Tract, xxxi., xlvii., in John] suppose. He calls the Jews " sheep " (x. 6) ; the Gentiles " dogs " (26). It is easy to understand why He would not show His presence to other nations than the Jews, because, as S. Augustin says in his Tract, xxxi. on S. John, the promise of the coming Messiah was made to the Jews alone, on account of the faith of Abraham, as said on chap. i. i. He did not come, therefore, to Tyre and Sidon to preach or work miracles, but rather that He might be concealed, if Re came thither, as discussed on verse 21 ; nor did He perform this miracle by design and in a predetermined place, but as if compelled, as it were, by the prayers and importunities of the woman, as explained on verse 22. And He did not give it as bread, to the dogs, but cast it to them ; or (not this even, but) He broke it off for her like a crumb from the table. (See on verse 27.)
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It is not good. Good, Kakov, honourable, becoming, appropriate. The bread of the children. The bread is the grace of miracles and of the Gospel generally, which was in a sense confined to the Jews alone, as by the covenant with Abraham, of whom He calls the Jews the children, as (Exodus w. 22) Israel my first-born.
And to cast it. /SaXXew/, projicere. The word shows that it was not the fine bread of the children to be disposed of so rudely ; as if it were not distributed with care and design, but thrown about at random. The dogs have a coarser bread than the children. Natural objects — the sun, moon, rain, and other things of the same kind — are the bread of the dogs, that is, of the Gentiles, which are dispensed by the providence of God, indeed, but by a providence general, less exact, and given forth to all in common, as acorns are cast to swine. The grace of the Gospel, which is above nature, is the bread of the children, not to be cast forth at random, but distributed with greater care and design.
To the dogs. Christ opposes the dogs to the children because, although the householder has the care of both, he has a prior and much greater care of the children. The Jews were probably used to call all other nations dogs, as the Greeks called them barbarians. It is certain that it was their custom to call the vilest and most worthless of men by this name by way of contempt, as we read in 2 Kings iii. 8 ; xvi. 9 ; 4 Kings viii. 13. S. Mark (vu. 27) says that Christ said : " Suffer first the children to be filled " ; by which words He seemed to give her some hope that the time would come when her request should be granted ; for He knew that the children never would be filled, but would reject with contempt the bread offered them from heaven. But it is a mystery ; and He explained, not what happened from the fault of the Jews, but what, both from the divine counsels and from the covenant with Abraham, ought to have been done.
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Yea, Lord. All authors nearly have observed that the word " Yea " is not that of one contradicting, but of assenting. It is not clear how the woman argued, or what force the causal term carries. In the expression, " For the whelps also ". For if she granted the truth of Christ's words, she could not conclude that the whelps eat of the crumbs, though they actually do so ; and, if she wished to say this, she should rather have said " but " than " for " — " but the whelps " ; that is, although it is not good to take children's bread and give it to them, yet the masters suffer them to eat of the crumbs which fall from the tables. It may be explained as follows. Christ had termed the woman a dog, and she took up the word and, as S. Chrysostom has observed, made an argument from it, and cleverly proved her case. " Yea, Lord ; " that is, " I am indeed a dog, for the dogs eat of the crumbs ; and thus, if I am a dog, I ought at least to eat of the crumbs". Therefore, this i/at, etiam, " Yea," means the same as what we commonly say in an argument when our opponent says a thing which he thinks greatly against us, but which we take as strongly on our side. " This is what I would have of you, that I am a dog ; for even the dogs eat of the crumbs."
Of the crumbs. Christ calls the lesser and the less frequent miracles crumbs ; and Theophylact has observed that it is as if the woman had said : I do not ask of Thee to work miracles everywhere here, as among the Jews ; to cure the blind, or raise the dead ; but one thing only, and that less difficult in its nature, to cast out the devil from my daughter.
Which fall. This word answers to that used by Christ, " cast," and is opposed to it. As if she had said : I do not ask Thee to work a miracle openly (ex professd), as among the Jews, but by the way, as it were ; not as if Thou gavest it, or threwest it down, but as if it fell from Thee, as crumbs do from the tables of the rich.
From the table. Christ calls that abundance, so to speak, of all graces which was in Him the table, as the table of the rich is loaded with every kind of food (Col. u. 9 ; 6*. John i. 16).
Of their masters. She, says S. Chrysostom, calls the Jews their masters, whom Christ had called sons. He ascribes this to her great humility. It may rather be that she called Christ Himself Master, but that she used the plural, because of the number of dogs, each of which had its own master.
15:28
O woman, great is thy faith. The words of admiration. It is to be observed that Christ never praised the faith of any but Gentiles, as this woman and the centurion (viii. 10). For the faith of the Gentiles was greater than that of the Jews. How Christ could feel admiration has been explained on that verse.
15:32
Called together His disciples. To communicate His designs to them, as S. Jerome says. It may appear that Christ wished to try their faith, and to take the occasion of the future miracle, that it might appear by their confession that it was not bread with which so great a multitude could be fed. For we find that Christ, without a great and evident need, never performed miracles. Wherefore He waited three days before He performed the following miracle, that if they had brought any food with them from another source it might be consumed, as S. Chrysostom and Euthymius have observed. S. Chrysostom and Theophylact afterwards add that the disciples did not then suggest to Christ to send the multitudes away into the villages to buy bread, as they had done (xiv. 1 5) ; because they had now made some advance in faith, and because they saw that all the people were eager, and, in their desire to hear, forgot their hunger.
Because they continue with Me now three days. Some think that for the whole three days all or the greater number of the people fasted. This that greatjejeumi magister, Calvin, ascribed not to their virtue, but to the more subtle atmosphere, for that we in our denser climate could not endure so long an abstinence, as if the more subtle atmosphere did not make men more sharp of appetite. He would not, we think, have the French fast for this reason. We read, not only among the Easterns, but also among the Europeans, of much longer fasts. But it cannot be concluded from this passage that either all or some fasted for three days. We can only know that they were fasting when Christ spoke ; because He said : " I will not send them away fasting ". For they had consumed, as Euthymius says, what they brought with them. What happened in the 3Oth verse has been explained above (xiv. 15-21).
15:39
The coasts. Some Greek copies read ra op??, " the mountains," for ra opta, " the coasts," which does not seem an improve ment.
Magedan. S. Mark (viii. 10) says that He came into the parts of Dalmanutha. This is probably a corrupt reading for " Mageda," as here ; as S. Jerome (In lib. de loc. Heb.\ S. Augustin (De Consens., u. 51), and Bede (On S. Mark viii.) testify, and as many copies in their time had it. It is some proof that Dalmanutha is not mentioned anywhere else in Scripture, or, as far as I know, in any profane author. Magedan, however, or, as it is in the Greek, Magdala, is found in I Kings xvii. 20, though it is uncertain whether it is the same place. But even if we said Dalmanutha, there is no contradiction. For either, as S. Augustin and Bede say, the same place is meant under another name, or, as others conjecture, one is the name of the country, and the other of the city, or each was the name of the city. But each city was near, so that whoever came into the neigh bourhood of one came into that of the other ; as above (verse 21) Christ is said to have come into the coasts of Tyre and Sidon.
15:3
v. 3 quare et vos transgredimini mandatum Dei propter traditionem vestram? accusatores gravi accusatione conf undit ; tradition! seniorum accusati videntur derogare , accusatores vero' negligunt et seponunt mandatum Dei. Neque elicit discipulos bene facere transgrediendo , ne luclaeis contentionis occasionem praebeat; neque dicit eos male agere, ne eiusmodi traditionem confirmet; nequeeos reprehendit qui illam tradiderant, ne tamquam contumeliosum se aversentur ; sed statim eos e diverse de vero peccatoaccusat (Euth. Maid.}. Unde interrogatione eorum interrogation! respondente ostendit eos etiamsi quid peccassent discipuli , non re.cte criminari, ut qui gravioris transgressionis quae plane tolerari nequeat essentrei (lans.). Nam Deus mandavit : honora patrem et matrem; cf. Ex. 20,12. Deut. 5,16 et qui malediocerit patri vel matri, morte moriatur (cf. Ex. 21,17) i. e. certissime subeatpoenam mortis. Hums autem honoris parentibus debiti pars erat vitae commoda ad victum et vestitum habere cum illis communia et si quam aliam rem gratificari parentibus poterant (Orig.}. lam hunc honorem toll'unt suis traditionibus
15:5
v. 5 vos autem didtis '.quicumque dixerit patri vel matri : munus quodcumque est ex me tibi proderit
15:6
v. 6 (et) non honoriftcabit patrem suum aut matrem suam; verba graeca verte : munus (est Deo sacrum id) quo possis a me iuvari; ita .ea declarat S. Chrys. &o>po'v e<7Ti TW @ew TOUTO, o 0&tg e s[AOu cbcpeV/iOvivai et eodem modo Orig. Theoph. et ill'ud o eiv e ipo\j wcpeV/iOvis explicat Euth. : munus est Deo consecratum o av i S{AOU y.sp^avat OeV/is quidquid ex me. lucrifacere cupis. Aliis verbis : quod tibi debeo, hoc Deo consecravi. Quicumque igitur ita dixerit patri vel matri , is iam non debet honorare, i. e. debit um victum vel debitas pecunias solvere parentibus; ou |/.v) Ti(///icei non debet honorare , non opus est ut honoret; ou ph enim cum future tempore id indicat quod nullo pacto fieri debeat, exprimit prohibitionem (cf. Winer., 56,3; Buttmann p. 183; Blass 64,5). Verba haec itaque referenda sunt ad locutionem pharisaeorum , qua ita crude proposita Christus docet ad quid tandem eorum doctrina perveniat (cf. Orig. Maid. Bisp. Schanz, Keil, Weiss)- quare illud x.al et in v. 6 melius omittitur, vel si retinetur, considerari debet ut inducens apodosin. Docuerunt itaque pharisaei qua ratione se quis ab officiis parentibus praestandis Jiberare posset; unde merito Christus adiungit : et irritum feds tis mandatum Dei propter traditionem vestram. Verbis quippe illis munus etc. (qorban) res facta est parentibus" illicita, ita ut si illam tangerent aut in usum suum converterent essent sacrilegii rei. Poterant itaque parerites qui res sibi debitas postulabant tamquam sacrilegi traduci et maledictione impune obrui. Et ad hoc videtnr spectare quod Christus etiam legem affert Ex. 21,17 et Lev. 20,9 propositam.' tamen alii negant) ita factum esse ut oblatio liberorum sub occasione teinpli Dei in sacerdotum lucra cederet. Cur Ghristus etiam addiderit ad quartum Dei mandatum verba ex Ex. 21,17 deprompta, aliqui explicant ex usu communi rabbinorum simul cum lege aliqua afferendi sanctionem et poenam qua legi illi sit consulturn et ex qua pateat quanti lex sit momenti (cf. Wunsche p. 184; Ed. II p. 21). Sed fortasse potior est ratio quam supra indicavi et quam etiam innuere videtur -S. flier, dum scribit vi eiusmodi voti parentes quae Deo consecrata cernerent ne sacrilegii crimen incurrerent declinantes egestate confici. Refert Josephus (c. Ap. 1,22) Theophrastum commemorare iuramentum corban; ipse interpretatur Swpov @eou. Falsam itaque calumniam vera responsione confutat, ut S.- Hier. elicit. Eos autem qui de manuum lotione solliciti mandatum Dei negliguntmerito reprehendit Ghristus v. 7 hypocritae; volebant enim videri diligentissimi legis observatores et. vindices severi si quis minimum omitteret, dum tamen gravia Dei mandata propfcer suas traditiones transgrederentur (Euth. Maid.)] aliud enim sunt et aliud simulant (Dion.} ; dene prophetavit de vobis Isaias dicens :
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v. 8 popuhisTiic labiis me honorat, cor autem eonim longe est a me; Isaias loquitur de populo ludaeorum qui tune erat eumque accusat quod cultum solum . externum Deo exhibent, Deum quidem ore et verbis laudant, at animi sensibus neutiquam. Cor illud longe est a Deo quod eius voluntati obsequi renuit. Quod itaque Isaias de suis queritur aequalibus , id simul mores et indolem pharisaeorum delineat , ita ut verba prophetae iis omnino congruant et in iis quoque plene adimpleantur. Valet enim idem illud : sicutpatres vestri, ita et vos (Act. 7,51) et simili modo S. Paulus ad arguendos ludaeos Rbmae degentes utitur accusatione a propheta in maiores prolata (Act. 28,25) ;
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v. 9 sine causa autem colunt me, (xdTvjv, frustra i. e. cultus eorum iis non affert fructum eum quern verus cultus habet, non acquirunt Dei favorem et beneficia, quia soil, non Dei mandata decent et observant, sed docentes doctrinas et mandata hominum; cf. Is. 29,13 ; verba haec efferuntur secundum LXX; textus hebr. fert : timor eorum erga me (i. e. cultus eorum ac religio) factus est mandatum homiaum institutum (continetur et exercetur traditionibus etpraeceptis ab hominibusinstitutis). Quare sensus idem est. Cum LXX habeant ^.T-/IV, coniectant aliqui eos legisse non TUTI sed inril (Wilhe, Schegg, Schanz}. Ea autem reprebensione etiam docentur discipuli et'a vana aestimatione pharisaeorum revocantur. Simul ostenditur denuo eos esse ineptos ad regnum messianum. Ilia autem castigatione eorum odium in Christum auctum esse paritei constat. Iesus ruinam pharisaeorum praedicit et declarat quibus homo revera inquinetur. Utrumque ad apostolos erudiendos maxime consentaneum arisaei accederent adlesum , turbae prae reverentia aliquantum se receperunt. Ghristus autem turbas quoque dedocere vult, ne traditiones illas pharisaicas nimium venerentur, sed ut discant in quibus vera hominis corarn Deo mundities contineatnr. Quare pharisaeos tamquam incurabiles reliquit, ubi silentium eis imposuisset eosque confudisset, convertit autem sermonem ad turbam tamquam digniorem quae audiat (Euth.}
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v. 10 et'convocatis ad se turbis dixit eis : audite et mtelligite! tali prooemio rei gravitatem declarans; eos reddit attentos et monet ut cogitent, animum advertant (S. Chrys.}\ advocans turbas honorem illis deferre videtur ut suscipiaht sermonem (Theoph.}',
15:11
v. 11 non quod inlrat in os coinquinat hominem, reddit hominem immundum coram Deo ; nam de se nullus cibus est immundus, omnis creatura a Deo creata est bona; sed quod procedit ex ore, hominis verba , consilia, ex animo malo enata, hoc coinquinat hominem. Quaerunt quomodo prior pars consistat cum praeceptis mosaicis de ciborum disthictione. Censent aliqui iis verbis iam eliminari et abrogari a Christo observantias illas mosaicas vel saltern ad eas tollendas viam parari (cf. S. Chrys. Euth, Pasch. lans.Bar. Calm.}] etiam longius progreditur Orig. opinans iis ostendi praecepta ilia non fuisse intelligenda sensu litterali. Existimat lans. verba solum valere de cibis lege concessis ; nam de iis solum dici posse id quod intrat in os , cum alii cibi apud ludaeos non comederentur. Sed sententia retinenda est sensu generali : nullus cibus de se hominem reddit impurum; cf. 1'Tim. 4,4. Verum manducatio potest hominem coinquinare ratione inobedientiae , si praeceptum a. legitima auctoritate datum violatur, uti peccarunt protoparentes , uii peccarunt ludaei leges mosaicas non observantes, uti peccant qui praecepta abstinentiae et ieiunii ab Ecclesia propter rationes graves imposita culpabiliter negligunt ; potest inquinare ratione intemperantiae , appetitus male ordinati; brevj ratione conscientiae (Orig. Hier. Pasch. Thorn. Cai. Maid.]. Sed hisce simul patet veritas partis alterius ; nam ut Fab. Dion, bene advertunt, inobedientia, ebrietas, mala concupiscentia originem et radicem habent in corde , in animi voluntate. Christus itaque eos revocat a falsa et superstitiosa opinione quam doctrina pharisaica facile populo ingerere poterat. Si ipse cibus de se non inquinat animum , multo minus edere manibus illotis ; placita pharisaeorum ea in re destitui omni vi. Sed non mini videtur iis verbis abrogari praecepta mosaica. Solum sequitur ea posse a Deo tolJi, si causae propter quas daia sunt cessaverint. Uncle falso censet Weiss verba dirigi contra leges de cibis. Pharisaeos ea Christi voce ofFendi eamque in malam interpretari partem ac si omnem ciborum delectum lege praescriptum tolleret, satis per se exspectari poterat praesertim quia iam Christo ofi'ehsi erant ex antecedente disputatione et castigatione (v. 3 secf.) v. 12 tune accedenies discipuli eius dixerunt ei : scis quia pharisaei audito verbo hoc scandalizati sunt? verbum hoc non potest cum panels recentioribus referri ad v. 3-9, sed debet referri ad v. 11 (Orig. Chrys-. Euth. Hier. Bed. Pasch. Dion. Cai.}. Sed cur discipuli hoc monent? Bene respondet S. Chrys. : non tarn quod de illis dolerent, sed quod.et ipsi aliquantulum turbarentur (sim. Theoph. Pasch. lans.}] videbatur enim Iesus contra leg-em aliquid dixisse, et cum discipuli saepius tardioris intelligentiae se esse praebeant , sententia ilia : cibus non coinquinat iis videbatur audacior. In qua sententia ipsa offensione et ira et sacro illo quern simulabant zelo pharisaeorum confirmabantur. Eo quoque quod monent Christum , insinuare videntur ne iis ansam praebeat offensionis et prae se ferunt aliquam aestimationem pharisaeorum , quorum offensio et ira debeat sedari et tolli. Quare Ghristus graviter declarat
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v. 13 omnis plantatio quam nonplantamt Pater meus coelestis eradicabitur ; plantationem aliqui intelligent doctrinam et traditiones seniorum (5. Hil. S events in cat. Cr. Euth. Theoph. Br. Alb. Thorn. Fab. Tost. Am.}', sed cum discipuli solliciti videantur de pharisaeis et Christus iis omnem scrupulum de ira pharisaeorum eximere eosque de pharisaeorum perversitate et exitio edocere velit, melius est ad contextum accommodafcum , ut vox ad pharisaeos referatur (cum Orig. Hier. Cai. lans. Bar. Lap. Sylv. Lamy, Schegg, Grimm, Schanz, uti iam Theodorus mops, in cat. Cr.), quatenus soil, pharisaei sunt et tales traditiones etsententias mordicus tenent; quare alii haud immerito et pharisaeos et eorum doctrinam , sectam pharisaeorum explicant (S. Chrys. Pasch. Dion. Bisp. Fil.}. Praeterea adde saepius in s. litteris populum comparari plantation! vel eo nomine designari (Is. 5,7; 60,21; 61,3'. Ps. 91,14; 143,12 etc.) vel simili nomine vineae etc. Qua ratione eiusmodi plantatio eradicetur, declaratur iam Is. 5,5. 6 et cf. loan. 15,2. E regno Dei eiicientur; valet de eorum secta verbum Gamalielis : consiliu.m et opus quod est ex hominibus dissolvetur (Apt. 5,38). Cum itaque pharisaei iam a facie Dei proiecti sint , ulterius monet Christus
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v. 14 sinite illos i. e. nolite curare quod offenduntur mea correctione, ne sitis solliciti de eorum offensione quippe qui sint indigni quorum ratio habeatur (cf. Lap. Lamy, Schegg , Weiss) caeci sunt (et} duces caecorum; quanto damno miseram plebem afficiant,.breviter sed ^valde nervose declaratur ; ipsi caeci sunt , oculos occludunt lumini divino , in ignorantia rerum divinarum et verae virtutis versantur et volunt manere, repellentes a se viam salutis a Christo ostensam et oblatam et tales caeci auctoritate sua regunt populum , duces sunt caecorum, quos soil, suis doctrinis, traditionibus , inimicitiis in Christum et calumniis obcaecant et secum in ruinam trahurit ; id quod locutione proverbial! ennntiatur; cf. Luc. 6,39 et ad rem Matth. 23,19. 13. Sententia ilia in v. 11 ipsis discipulis videbatur nimis audax. Seiebant enim, ut Theoph. notat, legem prohibere ne promiscue esus habeatur -omnium ; verebantur autem Iesu dicere : ex his quae dixisti nos quoque turbamur et offendimur; apparent enim legi adversa. Qnare Petrus, utpote ciopc T<OV [/.aOviTcov xai xopucpvi TOV ^opou-(,S. Chrys. horn. 88 in loan.), quasi rei obscuritate pressus interrogat etexplicationem petit
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v. 15 edissere nobis parabolam istam, similitudinem illam v. 11 propositam. Miratur Christus quod cum tantotempore secum conversati sint nondum sensum verborum illorum capiant (Orig.) (
15:16
v. 16 adhuc et vos sine intellectu esfts?c^///)v,#e/Awc,posttantumscil. temporis; vult ea obiurgatione acuere eorum studiumetreprehendere tarditatem qui ex doctrina Christi iam dudum debuerint cblligere , in quibus rebus vera sit hominis puritas (lans.}. Ideoque modo aliquantum vehementiore , quo rem satis per se claram tardiori proponere solemus , etiam Christus hie utitur exponens quomodo cibus per se animum hominis nequeat inficere et maculare
15:17
v. 17 non intelligitis quia omne quod in as intrat, in ventrem vadit et in secessum emittitur? a<pe#p(6v explicatur ab Euth. Korcp(6v, cloaca, latrina; eademque notione ponitur secessus (Bar. Sylv. Lamy}. Notat S. Hier. : ex hac sententiola quidam calumniantur quod Dominus physicae disputationis ignarus putet omnes cibos in ventrem ire et in secessum dirigi . Cui obiectiunculae ut occurrant, monent S. Br. lans. Christum non dixisse totiim, sed omne, quodvis cibi genus et ex quovis cibo aliquid eiici. S. Pasch. autem existimat Dominum loqui ut uatura et usus vivendi est , non ut physicam doceat , sed ut homines ad coelestem erudiat disciplinam . Cibus vitam alit corporalem ; per se in animum et mores non intrat. Quae autem homo loquitur et molitur, quae procedunt de ore, haec de corde exeunt; cor enim Hebraeis dicitur animus , mens , intellectus et voluntas , quasi centrum vitae spirituals i. e. intelligence et affectuum, ei ea coinquinant hominem;
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v. 19 de corde enim exeunt cogitationes malae , de propriis cordis animique conceptibus et affectibus, de corde tamquam ex fonte vel instrumento diaboli (Alb.); cogitationes malae bene primo loco ponuntur, cum omnibus peccatis praecedant et subsint; dein enumerantur ea quae contra praecepta decalogi 5. 6. 7. 8 committuntur ; falso testimonio adiunguntur blasphemiae quae vox potissimum opprobria dicit verbis et exsecrationibus Deo illata ; fortasse quia falsa testimonia saepe periuriis , ergo qii'odam blaspbemiae in "Deum genere., eonflrmaTi sclent. Ceterum alii blasphemias explicant de oaa.yiciis in Deum et bontinem iactis {Jans. Sylv.}, Lamy, Schanz intelligent maledicta, sermomes quibus -aliena fanra iaeditur ; at vox in .s. litteris de matedictione in Deuma dacU adhiberi solet(cf. 12,31; 26,65, Mara. 2,7; 3,2:9; 14,64. loan. 10,33. Apoc. 13,1. 5 etc.). Et cum <emp!hasi repetite
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v. 20 kaee sunt quae cmnqw'nant hominem; dein fit reditus ad id ninde dispmtatio ortaest; si iam 'Gibus de se uon macuial feomiaem, a fortifire non lotis manibus manducure non coinquinat hominem ; id enim esse potest -tit S. Br. . ait, nisticitas , nom pseccafanaa . Cbristus itaque do>oet veram normam boni maliqwe; statuit actiones horninis dimetiendas esse ex animi sensibns et '.coiasiliis; praecipit ut radices peceatoram, malae cogitatiohes, succidantur; Demurai inspicere animum et in intimis animi reeessibus rsequirere Ed'anditiem ab omni jpravo sensu et oonsilio longe remotam graviter monet, Inhaerere
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In v. 13. 14 enuntiaverat Christus exciclium ducum et eorum quos ducunt. In hoc autem eventu manifestat Iesus qualem nihilominus affectum gerat erga ludaeos (Euth.}, dum defertur honor Israel olim promissus, ne frustrates videretur indebite ac negatus (S. Pasch.), se enim missum esse asseverat solum ad Israel; proinde nihil perire de iuribus ac promissis Israel datis. At simul declarat ipso exemplo , quanta sit fides .animique demissio in muliere gentili atque eiusmodi fidei beneficia obvenire divina , a qua cum adeo sint alieni duces Israel , necessario fore ut beneficiis illis careant. Disceptatio cum pharisaeis habita est in .regione Gennesareth (cf. quo iter direxerit, significatur, in regiones Phoeniciae. Tyrus et Sidon saepius iunguntur ad designandam Phoenician!; cf. ler. 27,3; 3,8. Luc. 6, 17 etc. ; nominatur regio ex duabus urbibus praecipuis quae diu quoque de summo imperio inter se olim concertaverant, Quaerunt sitne Christus regiones illas ingressus vel solum profectus versus illas et commoratus in confiniis Palaestinae et Phoeniciae. Legitur Marc. 7,24 in multis codicibus dwr/ftOsv &lq to. p,0opta abiit in confmia Tyri; sed 7,31 probabilius legendum erit ^Osv 5ta SuJcovo?; quare etiam probabilius erit Iesum revera in regione Phoeniciae aliquamdiu versatum esse. Neque obstat v. 22; nam quam primum mulier audiit Iesum appropinquare , e regione egressa ilia obviam venit, ita ut res ilia gesta sit antequam Iesus fines Phoeniciae ingrederetur. Phoenicia eo tempore a Romanis administrabatur et cum regio protenderetur usque ad montem Carmel, Iesus versus eum fortasse iter instituit (Schegg). Dicitur autem secessit, avejrwpvisev ; cf. 4,12; in locum tutiorem et magis quietum se recepit; insidiis et offensioni pharisaeorum sesubtraxit (Orig. Alb. Lap. Lamy, Arn.} ; adde etiam ex 14,13 propter Herodem, ita ut hoc iter sit quasi continuatio illius in locum desertum recessus, qui solum brevi ilia in Gennesareth (Capharnaum, die sabbati) commoratione sit interruptus. Si quis vero dixerit : -cur ergo qui discipulis dixit : in viam gentium ne abieritis (10,5) hanc ipse viam adit? primo quidem illud respondebimus non adstrictum ilium iis servandis fuisse quae discipulis praecepit, secundo ilium non ut praedicaturum illo abiisse, quod subindicans Marcus dicebat quia occultavit seipsum (S. Ghrys.}', idem quoque notat Christum earn viam ingressum gentibus quoque ianuam aperire. Cum enim a ludaeis insidias experiretur, se confert in regionem gentilium ibique invenit fidem; qua re praefiguratur quoque regnum Dei a ludaeis repulsum acceptum iri a gentibus, uiiin allegorica explanatione plerique statuunt (cf. Orig. Hil. Theoph. Euth. Hier. Bed. Pasch. Salm. lans. Lap. Grimm ). Voluit Christus quidem , ut Marc. 7,24 indicatur, latere at non potuit. Fama eius iam antea abierat in totam Syriam et sermoni montano quoque intererat multitude copiosa plebis ab omni ludaea et maritima et Tyri et Sidonis (4,24. Luc. 6,17). Unde mox nuntius ubique spargebatur appropinquare magnum ilium miraculorum patratorem. Quare ei mulier afflicta obviam venit iam antequam ipsos Phoeniciae fines ingrediebatur ;
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v. 22 et ecce mulier Chananaea; cf. Gen. 10,15 : Ghanaan autem genuit Sidonem primogenitum suum; Chananaei, antiqui habitatores Palaestinae quoque, ab Hebraeis in partes septemtrionales recedere coacti sunt. Mulier apud Marcum vocatur 'E>.V/ivigi. e. gentilis et Supcxpowx-icroa TCO yevet; Phoenicia enim a Romanis Syriae provinciae attribuebatur ; a ftnibus illis egressa clamavit : miserere mei, Dotnine fill David; audierat quippe ita Iesuni salutari; neque improbabile est earn quoque scivisse aludaeis exspectari magnum quendam filiuin David qui suo populo sit salutem et gloriam allaturus, exspectari Messiam. Dicit miserere mei, matris amorem pstendens quae morbo filiae cruciatur; ego millies discrucior, in sensum aegritudinis venio et viso morbo insanio (S. Chrys.} ; filia mea male a daemonic vexatur; opinatur Schegg in dictione xcocwg ^atpv^.Tai multerem agnosci gentilem, cum gentes etiam bene &xipv^<70ai crediderint; at merito hac subtilitate omissa explicabis de vexatione gravissima ac durissima , qua etiam matris studium et desiderium adeo vehementer est accensum.. Petitionem ita enucleat Alb. : ex parte orantis tan git compassionem et pietatis naturalis affectum ; ex parte eius quern orat confitetur maiestatem deitatis per fidem et misericordiam humilitatis per assumptam ex David humanitatem ; ex parte autem eius pro qua orat naturalis vinculi obligationem, mali quod patiebatur intolerabilitatem, vexantis impietatem, doloris acerbitatem . Etiam alii veterum quandoque concludunt mulierem testari Iesu divinitatem, quia non dicat : ora Deum, ut sanet filiam ; at id profecto non sequitur, Scivit Iesum iam multos sanasse ; proinde ei inesse talem virtutem , qua uti possit si velit ; ergo modus quo rogat plane obvius est neque mulier diu secum reputavit qua tandem ratione virtus eiusmodi ei inesset. Iesus autem non respondit ei verbum v. 23. Ilia nihilominus quamvis videret se negligi instat et laudabili impudentia (S. Chrys.} pergit misericordiam Domini implorare et vehementer clamare. Discipuli sane mirabantnr hunc Christi agendi modum ; qui alias omnes male habentes statim sanavit (cf. 8,16; 14,35. 36), nunc saepe et instanter rogatus non annuit. Tandem accedentes rogabant eum : dimitteeam, quid clamat post nos ; discipulos rogareut petenti beneficium concedat, patet ex Christ! responsione v. 24; verum eos nonsblum miseratione mover! , sed molestiailla et importunitate carere velle (S.,Hier. Theoph.] patet ex ratione addita. Quae ratio iis eo magis valereMdebatur quia Dominus in illo itinere voluit latere (Marc. 7,24). Verbum spwTav explicant Theoph. Euth. TOxpoaoXeiv; habet in libris novi testanienti baud raro eandem rogandi seu petendi notionem (Marc. 7,26. Luc. 4,38; 5,3; 7,3. 36; 8,37; 11,37 etc. loan. 4,31. 40. 47; 14,16 etc. Phil. 4,3. 1 Thess. 4,1; 5,12. 2-Thess. 2,1), sicut iam LXX eadem voce hxvi reddiderunt. Respondet Iesus
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v. 24 non sum missus nisi adoves quae perierunt domus Israel; cf. 10,6; missus soil, erat a Patre , ut praesentiam et praedicationem suam exhiberet ludaeis ; illis enim propter promissa prius debiiit Messias manifestari ; gentibus vero Messias debuit praedicare non per se,. sed per apostolos. Ea voce simul pandit Christus et obedientiam erga Patrem et summum studium salutis ludaeorum quibus se totum impendere vult et quos licet adeo ad credendum tardos beneficiis miraculorum tarn copiose cumulat. Non apparet ex narratione , utrum mulier hoc responsum audierit necne. Si audierit (uti censent S. Chrys. Eztth.}, eo magis eius constantia et fides laude digna est;
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v. 25 at ilia venit et adoravit eum dicens : Domine adiuva me; mira in ea cernitur fides et patientia, ait S. Hier. ; fides qua credidit sanari posse filiam , patientia qua toties contempta in precibus perseverat; ecce nova arma expugnandi Christum, humilitas et confident in eum (Salm. torn. 6 tract. [29) ; supplex sese coram eo prosternit i. e. adorat, uti Marc. 7,25 dicitur : procidit (irpoGeTcecev) ad pedes eius. Id factum esse comperimus ex Marco, cum Christusiam ingressus esset domum. Utraque enim narratio itafacillime conciliatur, uti iam Zacharias chrysop. scribit : post ambulantem Dominum mulier deprecatorias voces emittit et post in domo ad pedes eius procidit, ut Marcus commemorat ; id quod plerique sequuntur (cf. Salm. Ions. Lap. Calm. Lamy}', difficilius videtur, quod S. Augustinus ponit prius mulierem rogasse Dominum in domo ; Dominum nullo response dato esse domo egressum etc. (de cons. ev. 2, 49. 103; item Am.}. Sed cur Christus adeo tardat, cumtamen centurioni non obtenderit illud : non sum missus nisi ad oves Israel (cf. 8,6)? Centurio ille degebatin .medio ludaeorum, ludaeis praestitit beneficia; ipsi ludaei pro eo intercedebant et probabilissime erat proselytus ; nihil tale in ilia muliere. Quare denuo asserit beneficia sua iure deberi ludaeis, utpote populo a Deo electo, ut occludat calumnias eorum ne possint postea dicere quod gentilibus benefecerit ludaeis contemptis (Theop.h. sim. Hier. lans.}. Quare repetitae petition! mulieris respondit
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v. 26 non est bonum, non convenit , non decet, sumere panem filiorum et mittere canibus; responsio specie satis est dura. Verum Israelitae in domo et familia Dei sunt utpote populus electus et vero Dei eultu praeditus tamquam filii ; gentes propter idololatriam autem immundae sunt. Quales itaque coram Deo sirit alieni a testamento et cognitione Dei et foedis sceleribus implicati,' ea voce declarat (cf. Is. 56, 10. 11). Videtur Ghristus usurpare comniunem [udaeorum loquendi morem (cf. Lightfoot, lans. Maid. Lap. Lamy, Schanz, Fit.), cui non obsfcat quod graece legitur deminutivum. In seriore enim graecitate eiusmodi nomina saepius adhibentur ita ut nullatenus notio deminutivi iis insit i . Quod vero Schegg interpretatur de catellis qui in deliciis habentur et quandoque insano amore foventur est plane alienum et satis ridiculum iam propterea quia gentes in Dei familia non sunt eiusmodi catelli qui quandoque prae filiis foventur; dein etiam quaeri posset, num apud ludaeos catelli adeo in sinu familiae amati sint, ut ab iis vox blanda sumeretur. Mulier autem mira humilitate et sapientia (S. Thorn. lans.} respondet^v.
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27 etiam Domine; nam et catelli (eadem vox quae graece in v. Vfyedunt demicisqiiaecaduntdemensa dominorum suorum; capitur Christus suis ipsius verbis (lans. Lap.} ; non refugit appellationem catelli; earn sibi appropriat , ludaeos vocat dominos ; sedent ad mensam patrisfamilias tamquam filii et domini ; verum quia catelli sub mensa micas comedunfc , sibi quoque aliquid beneficii obvenire posse dicit, ita ut filiis nihil pereat. Novi, inquit, cibum filiis esse Qecessarium ; neque tamen ego , licet catellus , repelli debeo ; si catellus sum , non sum aliena (S. Chrys.} ; ita opprobrium sibi illatum vertit efficaciter in supplicationis suae blandimentum (S. Pasc/i.}, qnia catellus sum , porrige mihi micas (Br.). Prudenter itaque et humiliter vertit in argumentum impetrandi quod dictum videbatur ad earn abigendam. Quamvis itaque generatim de^sensu disceptatio esse nequeat, de verbis tamen non parva invenitur apud interpretes varietas. Aliqui enim vai non ad integrum sermonem Domini affirmandum referunt, uti debet referri, sed volunt dici a muliere : utique in catelli loco me pono (cf. Chrys. Euih. Theoph. Salm. Maid.) ; alii sua interpretatione ex vou faciunt ou : non ita, Domine, nam etiam catelli etc. (Schegg) vel : licet, nam etc., ita ut mulier aliquo modo sermoni Domini repugnaret. Alii x.al yap ita explanant ac si dcA>.a poneretur. Alii varia supplent : recte dicis ; nam non solum filii saturantur, seel , cum panis abundet in mensa, etiam catelli habent suam partem, dum micae cadunt ; ergo nullo modo decet panem iiliorum catellis proiicere (Bisp.) vel : nam catelli quidem non comedunt ex pane filiorum, sed ex micis etc. vel nam etiam catelli non auferunt panem filiorum , sed solum micis vescuntur. Sententia ita videtur concipi posse : mulier omnino affirmat integrum sermonem Domini, utlque, vca, quia catelli comedunt non de pane, sed de micis; et hoc efferens simul addit (xat) aliquid ad enuntiationem Domini et similitudinem vel locutionem proverbialem complendam : ita enim etiam catelli aliquid accipiunt. Ut Maid, notat , nullius hominis fidem nisi gentilium Iesum admi- Tatum esse scribitur; antea centurionis 8,10; nunc mulieris
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v. 28 o mulier, magna est fides tua; fiat tibi sicutvis; putasses debuisse dici : magna est constantia tua, perseverans non solum pluries habita indigna responsione postque repulses intercessores apostolos sed etiam nuncupata canis ; sed Iesus qui intuetur cor fidem commendat magnam , quia fides in ipsum Iesum sua magriitudine superavit negatas responsiones , repulsas et ignominias (Cai.). Ea exclamatione significat, ut-Ians. loquitur, non tantum admirationemf suam , sed etiam quod non potuerit diutius se continere , veluti anxie laboraverit dissimulando tamdiu suam bonitatem ; magna fides'i. e. non communis sed rara , eximia ; magna quia constans ; magna quia per earn magna de Iesu credit et confidit. Vicit mulier, nam oratio humiliantis se penetrat coelos Eccli. 35,21 et Ps. 101,18 : respexit in orationem humilium (S. Thorn.}. Gum dicat/?^ regie loquitur, non precibus sed auctoritate divina miraculum perficiens ; emissa voce statim opus sequitur; Deus est enim qui loquitur verbumque efficax et potentia ubique praesens (S. Cyr.). Uti Christus precibus matris aliquo modo anticipavit tempus manifestationis suae in nuptiis in Cana (loan. 2,4), ita fidei et bumilitati mulieris gentilis cessit et modo extraordinario largitus est beneficium , cum se missum profiteretur ad solam domum Israel. Vide quid valeat precatio constans et humilis; non refugit Deus ei occurrere modo quoque insolito. Qui mulieris gentilis petition! acquiescere cunctatus erat, donee ius ade et humilitate quasi vinceretur, iam maxima liberalitate ' beneficia amplissima largitur Israelitis. In ciborum inopia iterum fidem apostolorum explorat; miraculosa praebitione ciborum denuo suam manifestat et benignitatem et potentiam. A finibus Phoeniciae Christus regreditur ad regionem a lacu Gennesareth orient alem,' uti patet ex mentione solitudinis vel deserti v. 33 et ex v. 39 et uti Marc. 7,31 qnoque indicatur. Immerito Weiss contendit Matthaeum contradicere Marco et eventum in regione a lacu. occidental! factum narrare, quia nulla fiat mentio navigationis ! quasi moris esset evangelistae singula minutatim enarrare. Quot enim et quanta miracula statim v. 30 paucissimis verbis absolvit. Cum Christus per aliquod tempus abfuisset et insuper rarius in regione ilia oriental! versaretur (8,28 ; 14,15), maximus exsistit eo praesente populi concursus magnaque festinatione afferuntur ex tota regione iniirmi omnis generis
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v. 30 et accesserunt ad enm turbae multae habentes secum mutos xoxpoOi; (qua voce et muti et surdi appellantur, proprie obtusi; ceterum aliter apud alios testes fit enumeratio), caecos, claudos, debiles KuXXou?, quam vocem Euth. ob 18,8 explicat ay^ipe; ; at eo loco solum colligitur notio mutili.; S. Hier. ita interpretatur : quomodo claudus dicitur qiii uno claudicat pede , sic xiAXo'g appellatur qui unam manum debilem habet; nos proprietatem hums verbi non liabemus ; unde verisimile esfc esse eos quos loannes 5,3-/ipou$ vocat aridos (lans.}. Et insuper afferunt infirmos alios multos et proiecerunt eos ad pedes eius; magna festinatione eos ad Christum asportant et in tanta multitudine alius alium studet praevenire pia quidem propter aegrotos aeniulatione. Cur ita festinaverint, ratio esse videtur quia timebant ne Christus , uti facere saepius solebat , prae nimia turba sese reciperet. Aliter Schegg : fecerunt ut iacerent prostrati ante pedes Christi stipplicum instar; quae tamen interpretatio a verbi proprietate satis recedit. Christus maxima benignitate curavit eos; bene monet Orig. de Is. 35^6 et Dion. : ecce ponit hoc loco velut compendio evangelista multa miracula, quae si singulatim recitarentur facerent magnum volumen et simile ponit frequenter, ex quo patet maiestas et gloria Salvatoris qui tarn innumerabilia operatus est signa , ut nemo in vetere testamento queat ei aequari . Hinc autem intelligere licet incomparabilem eius potentiam et indeficientem ac omnibus semper expositam bonitatem (lans.}. Multitude eorum qui curati fuerant et curationis facilitas in stuporem omnes coniecit (S. Chrys.}
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v. 31 ita ut turbae mirarentur, videntes mutos loquentes etc.; videsne quomodo cum tanta cunctatione mulieris filiam sanaverit, hos vero statim? ideo circa illam cunctatur, ut perseverantiam eius declaret ; his statim donum praebet ut incredulorum ludaeorum ora obstruat omnemque illis excusationem aclimat; quanto enim maiora quis beneficia acceperit, tanto maiori supplicio addictus est.ut ingratus, si neque ex collate honore melior sit effectus (S. Chrys.}. Fidem in Iesuni auctam esse vel excitatam evangelista non commemorat ; sed tamen tnrbae magnificabant Deum Israel, in regione soil, quae multum a gentilibus inhabitabatur laudem et potentiam Dei patrii, Dei siii, Israel tamquam populi prae aliis electi celebrabant et extollebant tot beneiiciis cumulati. Nomine Israel insuper in memoriam reducuntur magnalia ilia quae Deus olim pro populo suo patravit et quae iam quasi renovans insignibus miraculis antiquum populi splendorem instauraturus iis videtur. ' Quam fortiter Iesus animos hominum sibi devinxerit et quantum auctoritate et amabilitate sua valuerit, inde quoque elucet quod turbae apud eum versantur, quamvis commeatus quern secum detnlerant iam spatid" duorum dierum esset consumptus. Qua erat beniguitate Christus etiam huic indigentiae providet et quantopere grex dominicus debeat cordi esse pastoribus , ita ut temporalibus quoque necessitatibus quantum possint remedia afferant, docet apostolos, quos elegit pastores gregis sui. Unde
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v. 32 Iesus convocatis discipulis suis dixit : misereor turbae, voce graeca intima quaedam designatur miseratio qua viscera commoveantur ; declarat itaque benevolentissimum suum . affectum quo aliorum penuria ipse maxime tangitur; quia triduo iam perseverant mecum, graece : quia iam tres sunt dies mecum versantur, et non habent quod manducent , etdimittere eos ieiunos nolo } ne deficianl in via; merentur misericordiam , ut S. Thorn, ait, ob tria : ob perseverantiam , ob inopiam, ob periculum imminens. Simul ostenditur turbas a longinquo ad Iesum accessisse. Ita autem discipulos alloquitur, non tarn ut magistris exemplum praebeat cum minoribus esse consilia communicanda vel ut ex confabulatione intelligant signi magnitudinem quae est sententia S. Hier. sedpotius, ut discipulos excitet eorumque fidem exploret atque stimulet et ex memoria prioris miraculi suscitet in eis fiduciam petendi simile (cf. S. Chrys. Theod. mops, in cat. Gr. Theoph. lans.}. Quid ergo discipuli? respondet 5. Chrys. ': adhuc humi serpunt et quamvis millia fecerit , ut prioris miraculi memoriam servarent , et per interrogationem et responsionem et quod illos ministros fecerit et quod cophinos eis distribuerit, sed adhuc imperfectiores erant . Verum discipuli mentem Christi non sunt assecuti, quamvis ipsa eius verba declararent non posse ipsum eos dimittere ieiunos et simul eius ostenderent potentiam (nolo}, quibus omnibus incitari debebant ut fidem in eum profitentes statim ab eo opem peterent. Sed illi reponuntv.
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33 uncle ergo nobis in deserto panes tantos, ut saturemus turbam tantam? unde tot panes, -quot sufficiant tantae multitudini satiandae? Cum ergo Dominus iam exiguitatem fidei et fiduciae apostolorum expertus fuisset, interrogat
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v. 34 quot habetis panes? non quasi ignorans sed ut convenient! ordine ad miraculum procederet, utque miraculi certitude et magnitude ex confessione discipulorum notior fieret (/0m.). Respondent : septem etpaucospiscictilos; de qua responsione ita S. Chrys. : non iam dicunt : sed haee quid sunt inter tantos (loan. 6,9), ut antea dicebant; sic etiamsi non totum comprehenderent, sublimiores (O^viXoTepot) paulatim evadebant; nam et ipse his illorum mentem erigens eodem quo prius modo interrogabat, ut vel ex modo interrogandi iamgestain memoriam revocaret. Tu vero ut hie vidisti eorum imperfectionem , sic disce TO cpi/Xo'crocpov T;^; yvcopi? et mirare veritatis amorem , quomodo nempe scribentes defectus suos etsi magnos non occultaverint . Praeterea in illis septem. panibus et paucis pisciculis merifco cerni oportebit totum viaticum quod Christo et discipulis supererat; inde iure infert S. Chrys. : instituebantur ne mensae multam rationem haberent. Simili ratione, ut antea 14,19, Christus iubetturbam discumbere super terram et
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v. 36 accipiens septem panes et pisces et gratias agens; cf. loan. 11,41. 42; Patrem laudat grato animo qui se iam clarificet , ut fides discipulorum augeatur ; nos doceri ut nos quoque , gratias agamus ante cibum, Theoph. colligit; fregit (vide ad 14,19) et dedit discipulis suis et discipuli (dederunt] populo; etiam hie discipuli sunt ministri prodigii, in quorum manibus panes piscesque multiplicantur, ita ut miraculum et ex eo Christi verbi efficaciam et videant et quasi manibus palpent. Atque , uti decet divinam liberalitatem, omnes comederunt et saturati sunt et quod superfuit de fragmentis tulerunt septem sportas p/emzs;totsportaeplenae supersunt quot panes habebant , quamvis ex septem illis panibus manducaverint
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v. 38 quattuor millia hominum extra parvulos et mtilieres. Quarn clarissime itaque omnibus constabat de insigni miraculo. Notat Theodorus heracl. in cat. Cr. Christum longe sine ulla comparatione superasse miraculum Eliae 3 Reg. 17,13-16. Monet idem et S. Chrys. mine septem relinqui sportas, antea duodecim, ne paritas numeri in miraculo oblivibnem pareret , sed ut ex differentia memoria excitaretur ; uti antea numerum cophinorum numero 'discipulorum parem fecerit , ita nuiic sportas panibus. Finis autem similis est priori
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v. 39 dimissa turba ascendit in naviculam, exemplum praebens fugiendi publicas laudes ex communi benefieio sequentes et simul subtrahens Herodi et invidis occasionem suspicandi in ipso quamcumque ambitionem (Cai.}. Scimus enim Christum evitasse ac declinasse maiorem populi commotionem , ne ullo pacto falsam eorum exspectationem messianam foveret. Transfretavit autem in fines Magedan (vide lect. var.); probabilissime eo loco situm erat oppidum quo hodie estMedschdel in occidental! littore lacus Gennesareth et in parte meridional! regionis Gennesareth. (vide Guerin, Description de la Palestine, Galilee I p. 204 seq., qui censet nomen priscum fuisse Migdal vel Migdol, unde orta sit varia appellatio : Magadan , Magdala) . Ghristi et discipulorum laudat 1 Cor. 4,11. Matth. 16,4 et Marc. 8,12 et praeprimis verbo Matth. 4,4 et Luc. 4,4. Demum aliam ostendit viam eamque duplicem vel ex agapis fidelium vel ex ratione symbolica. In illis quippe vivere recordationem insignis cuiusdam hospitalilatis quam olim Iesus exhibuerit; panem autem corporalem symbolum esse panis vitae seu doctrinae; paucis eius doctrinae verbis satiari multa millia; quo magis iste thesaurus distribuatur, eo magis augeri etc.
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Φαρισαιοι καὶ γραμματεῖς (THV) plutôt que γ. x. φ. (5).
Τότε προσέρχονται, style de Mt. Pharisiens et scribes viennent également de Jérusalem. C'était bien le foyer de leurs doctrines, et la nuance de Me., qui n’amène que les scribes de Jérusalem, n'importait pas à la question.
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αὐτῶν p. xetpas (SV) plutôt que 0%. (TH).
Sans parler ni du fait qui provoque l'attaque, ni des usages qui expliquaient le mécontentement des Pharisiens, Mt. exprime clairement leur grief. Majeure : Pourquoi transgresser la tradition? Mineure : Car c'est une transgression de manger sans se laver les mains. Mt. a conservé l'expression sémitique « manger du pain » pour « prendre un repas ». Mais « ne pas marcher selon », tournure sémitique (ἢ), ordinairement rendu πάρεύομαι, cf. Sap. vi, 4, et reproche plus doux, presque patelin, est remplacé par le tranchant παραδαίνω. En se servant de ce mot, les Pharisiens assimilent leur tradition à la loi du Seigneur : Dt. 1, 43 etc. Dan. 1x, 5 (LXX); 1x, 44 (Théod.). Leur prétention est donc moins justifiée, ils sont plus évidemment dans leur tort, ce qui est bien dans l'esprit de Mt. Mais la phrase de Me. parait plus conforme à leur génie. Mc. reproduit plus exactement leurs paroles; Mt. n'exagère pas leur pensée, car ils devaient regarder la pratique des apôtres comme une transgression positive, tout à fait illicite. D'ailleurs ce παραδαίνω préparait la réplique du v. 3. La vraie transgression c’est celle des commandements. On ne doit donc pas regarder ce mot comme une correction voulue de Mc. mais comme une chaîne nécessaire dans l'argumentation de Mt. De même au v. 5 5. les Pharisiens se prononcent plus carrément. C’est la controverse avec ses termes nets et précis. Sur la tradition des Pharisiens, rejetée par les Sadducéens, on connaït le texte de Josèphe (Ant. XII, x,6) : νόμιμά τινα παρέδοσαν τῷ δήμῳ οἱ Φαρισαῖοι ἐκ πατέρων διαδοχῆς, ἅπερ οὐκ ἀναγέγραπται ἐν τοῖς Νωυσέος νόμοις, καὶ διὰ τοῦτο ταῦτα τὸ Σαδδουκαίων γένος ἐχθάλλει, λέγον ἐκεῖνα δεῖν ἡγεῖσθαι νόμιμα τὰ γεγραμμένα, τὰ δ᾽ ἐκ παραδόσεως τῶν πατέρων μὴ τηρεῖν. — « Les mains communes », terme technique de l'ordre religieux (cf. Comm. Me.), expliqué par des mains non lavées.
15:3
La citation est amenée dans Me. par χαλῶς el la riposte débute par le même mot, avec une sorte de parallélisme dans la discussion. Tandis que dans Mt. la riposte vient d'abord et la prophétie sera comme une confirmation selon sa manière ordinaire. La réponse est du tac au tac. διὰ τί... διὰ τί — οἱ μαθηταξ σου... καὶ ὑμεῖς --- transgression de la tradition des anciens... transgression du commandement de Dieu — et précisément par celte même tradition. C'est parfait comme argument, mais moins ingénu que Me. vu, 9.
15:4
Le même commandement attribué par Me. à Moïse, selon l'histoire, est une parole de Dieu (Mt.} selon l’origine dernière de la Loi. 5. s.) Lorsqu'on lisait καί au v. 6 devant où μή, la phrase précédente demeurait suspendue, et la suivante était une conséquence tirée par Jésus. Mais ce καί devant être supprimé (même Hetz.), toute la phrase depuis ὅς jusqu'à καὶ ἠχυρώσατε appartient au discours attribué aux Pharisiens. Schanz reconnait ouvertement et Κη. laisse entendre que, du moins d'ordinaire, ils ne s'exprimaient pas aussi crüment et même impudemment. Jésus met dans leur bouche la conséquence qui résulte de leur casuistique : voilà un fils qui outrage son père et sa mère, saus prétexte qu'il doit observer son vœu (Dt. xx, 22)! Noter cependant que ἀτιμάζω est précisément l'expression classique, Dt. xxvir, 16; Prov. x1x, 26 etc. La langue sémitique manque de termes aiténués. — Origène, dont Jérôme ἃ reproduit les termes, prétend qu'un Juif lui ἃ expliqué ce point, mais il est clair que tous deux ont fait dire au Juif des choses qu’il n'a pas dà avancer, et que le texte évangélique ne dit pas non plus. D’après Origène, les Pharisiens, sans doute d'accord avec Les prêtres, poussaient les Juifs à consacrer au trésor (Corban), dont les prêtres savaient profiter, ce qu'ils auraient dû donner à leurs parents, se proposant de parli pris, non seulement de s'enrichir, maïs de détruire la Loi. On comprend que les savants juifs voient là une erreur et une injustice envers les Pharisiens. C'est l'avarice des mauvais fils et non des Pharisiens, qui suggérait l’artifice. Les biens qu'ils auraient dû donner à leurs parents étaient consacrés par un vœu ou une sorte d'interdit, qui ne profitait ni au trésor sacré, ni aux prêtres, mais faisail échapper les fils aux prétentions des parents. La faute des Pharisiens, guides spirituels responsables du peuple, était de regarder comme valables ces prétendus vœux. Et cctte jurisprudence constituait bien une tradition. Jésus pouvait donc reprocher aux Pharisiens non seulement de mettre le formalisme au-dessus de l'humanité, mais encore de tenir en échec un commandement de la Loi par leur tradition. . Gette jurisprudence ἃ été contestée. D’après M. Monteñore {The synoptic Gospels, p. 164 ss.), les rabbins ont précisément prononcé comme Jésus. La loi ne prévoyait pas l'annulation des vœux; c’est la jurisprudence qui ἃ trouvé le moyen d'annuler les vœux imprudents par l'avis des sages. Ce dernier principe est exact, quoique Rabbi Éliézer ben Hyrcanos ait essayé de trouver dans Lév. xxvn, 2 et Num. γι, 2 Le principe de l'annulation des vœux par un sage (Bacuer, Die Agada der Tannaiten, 1, p. 117, 9e éd.). Mais il semble que cette indulgence ou plutôt cette sagesse ait progressé beaucoup, surtout sous l'influence de R. Éliézer (début du πὸ siècle), très ennemi des chrétiens, mais qui les connaissait assez pour qu'on l'ait pris pour l’un d’entre eux. Philon prononçait encore le principe : ἐὰν ἐπιφημίσῃ τροφὴν γωναιχὸς ἀνήρ, ἱερὰν εἶναι, τροφῆς ἀνέχειν, ἐὰν πατὴρ υἱῷ, ἐὰν ἄρχων τῷ ὑπηκόῳ, ταυτόν (Fragments dans la Praep. ev. d'Eusèbe; 2. 6. xx, 604). De même évidemment pour les enfants par rapport à leurs parents. Il est déjà exhorbitant que pour une pareille supercherie sacrée qui est une injure à Dieu on ait dà consulter un sage. Enfin on s’aperçut de SCe peuple m'honore des lèvres, mais leur cœur est loin de moi; 9115 me rendent un culte vain, enseignant des doctrines [qui sont] des pré- ceptes humains. » ce qu'elle avait de choquant et d’après la. Michna (Nedarim 1x, 1) les sages concédèrent à R. Éliézer que lorsque l’intérêt des parents était en jeu, on pouvait, en l'honneur du père et de la mère, déclarer la porte ouverte, c’est-àdire déclarer le vœu nul, sans qu'il soit clair qu’on ne dût pas encore recourir à un sage. La controverse, postérieure à Jésus, et où les sages semblent se ranger à un-avis ouvert pour la première fois par R. Éliéer, prouve à tout le moins que ke Sauveur a pu rencontrer des rabbins tenant pour le vœu. Le Talmud de Jérusalem (sur Nedarim 1x, 1) ne voulut pas aller plus loin et déclarer nuls les vœux par lesquels on s'interdit d'observer tel point de la Loi, sous prétexte que cette inobservance me nuit pas à Dieu mais à l’homme! D'après M Hart (Jewish Quart. Rev. xx, 645-650), Jésus aurait fait allusion au vœu du nazaréen qui se sépare de ses parents; cela est tout à fait étranger au texte. Le sens de Mt. est bien le même que celui de Mc., mais il a omis le mot hébreu et araméen €orban; et la formule de Me. οὐχέτι éoiere… au lieu du discours direct du Pharisien est plus conforme aux vraisemblances. La fin du τ. 6 dans Mt. tire la même conclusion que Me., mais avec l’aoriste ἠχυρώσατε (en donnant cette décision vous avez réduit à rien) au lieu du participe ἀκυροῦντες, plus naturel, et en omettant ἦ παρεδώκατε, qui était redond ant, - et : καὶ παρόμοια τοιαῦτα πολλὰ ποιεῖτε qui ressemble à une réflexion d’écrivain, et qui était inutile avant letexte d'Isaie.
15:7
Mt. en vient au texte d'Isaïe, présenté comme une confirmation de ce qui précède, avec le même χαλῶς et la qualification d’hypocrites, mais dans un ‘ordre inverse. En effet, il ne reviendra pas sur καλῶς comme ἃ fait Mc. — L'ordre de Mt. est Httérairement beaucoup plus satisfaisant, car on ne voit pas d’abord dans Me. comment le texte d'Isaïe s'applique aux mains non lavées. Etce m'est que par une reprise, καὶ ἔλεγεν αὐτοῖς, que Me. (9) en fait l'application aux vœux. Dans Mt. tout est limpide. Le vœu est un honneur rendu par les lèvres, et c'est un vain honneur s'il ne tient que par une jurisprudence humaine. 1 8 5.) Le texte exactement comme dans Me. vir, 6, sauf la place de οὗτος au début, laquelle n'est pas absolument certaine; cf. Comm. Mc. Le début s'écarte dans la même mesure de hébreu et des LXX, qui ont transcrit l’hébreu, sauf 14 coordination de la phrase avec ce qui précède; en héb. : « Parce que ce peuple ». — ἣ δὲ... ἐμοῦ est littéralement d'après les LXX, qui rendent bien hébreu, mais il aurait pu être rendu en d'autres termes. μάτην δὲ σέδονταί pe est emprunté aux LXX qui ont probablement mal lu lhébreu; à la fin au lieu de διδάσκοντες ἐντάλματα ἀνθρώπων καὶ διδασκαλίας, Mt. et Mc. ont supprimé καί, et déplacé διδασκαλίας, Ce qui permettait d'appuyer davantage sur le caractère des 14. om. τυφλων p. οδηγοι (Η) plutôt que add. (SV) ou οδηγοι εἰσιν τυφλοι τυφλων (T) — εἰς βοθυνον πέσουνται (THV) et non π: «. β. (8). enseignements pharisaïques ; ce sont des commandements imposés par des hommes. S'il était vrai, comme le dit Zahn (Einl. τι, 317) qu'en même temps Mt. se rapprochait de l’hébreu, il faudrait conclure que c'est Mc. qui dépend de lui, puisque c’est Mt. et non Me. qui sait recourir au texte primitif. Mais ce n’est pas le cas. L'hébreu, en étroite cohésion avec ce qui précède, signifie le culte qu'ils me rendent est une consigne apprise par Cœur, enseignée, cela va de soi, par des hommes; elle n’est donc pas une religion du cœur, mais une routine imposée par la coutume. On ne saurait donc dire que l'expression évangélique est plus près de l’hébreu que des LXX qui mettaient déjà en relief le caractère humain — et non divin — des choses enseignées comme obligatoires. Mt. ayant placé le texte d'Isaïe à la fin, comme une confirmation, n'avait pas à dire comme Mc. à son v. 8 que tel était bien le sens d'Isaie en l’appliquant au peuple. Il faut avouer que dans Me. le v. 8 fait un peu double emploi avec le v. 9.
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Comme Mc. sauf l’omission de son πάλιν, et les impératifs sont au présent (non à l’aoriste), ce qui marque plus de durée.
15:11
Comme Mc. avec les deux additions εἰς τὸ στόμα — Ex τοῦ στόματος et plus de symétrie (deux fois le singulier) et de concision. Mt. ne donne aucune explication sur ces mains communes, c’est-à-dire impures. Il suppose donc qu'on comprend.
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τότε προσελθόντες style de Mt. Le fait correspond à l'entrée dans une maison de Mc. (17). Mais au lieu d'interroger d’abord sur la parabole, les disciples font remarquer que les Pharisiens se sont scandalisés, non pas de ses discours antérieurs (3-9), mais de la parole (τὸν λόγον) qu'il vient de prononcer et qu'ils ont cru comprendre. Et en effet, elle ne portait plus seulement contre leurs traditions, mais semblait battre en brèche la loi mosaïque elle-même, car de dire que ce qui entre dans la bouche ne rend pas impur, c'était rejeter la condamnation de certains aliments comme impurs. Et celui qui prononçait cette parole subversive leur reprochait de ne pas respecter la Loi dans:leurs traditions! C'est que, d'après Jésus, la loi de Dieu, c'est la loi morale, la seule qui compte désormais, celle qu'il est venu conduire à sa perfection, précisément en la dégageant d'observances qui avaient pu avoir leur utilité dans un temps de cultes superstitieux (Gal. 1v, 9), mais qui devaient disparaître dans le règne de Dieu. Pourtant le Sauveur ne leur donnera pas celte explication qu'ils ne lui demandent pas.
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φυτεία, d’abord action de planter, puis plant, probablement pour désigner un certain nombre de plantes, comme φύτευμα (son synonyme dans les Septante). Ce ne sont pas les doctrines des Pharisiens, mais leurs personnes, comparées à cette ivraie que le père de famille n'a pas semée et qui sera enfin arrachée (, 29). Comme ils sont pris en groupe, il s’agit moins de leurs destinées individuelles que de leur rôle social et politique qui va finir. Ils seront vraiment déracinés, surtout lorsqu'ils se seront exilés eux-mêmes de la Terre Sainte. Que si leur autorité sur les Juifs dispersés n’en fut que plus grande, ils seront regardés par les chrétiens comme en dehors de la plantation glorieuse du Seigneur (15. 1x1, 3).
15:14
Les disciples n'ont plus à se soucier de leurs leçons; ce sont des aveugles ÉVANCILE SELON SAINT MATTHIEU. 20 17. ov (TH) et non ourw (SV). qui entraîneront à la ruine ceux qui sont assez aveugles pour se laisser guider par eux. Le proverbe de Le. ἃ le même sens; ceux qu’on cite chez les anciens disent seulement le ridicule de se faire conduire par un aveugle (PLar. Rép. 554 B; Hor. Ep. 1, 17, 3 s. etc.).
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ταυτὴν (SV) plutôt que on. (TH).
15:16
ἀκμή, « pointe » avait été employé à l'acc. adverb. par les Attiques, et ensuite au sens de « encore maintenant » (Strabon, τ, 56; Phalaris, ep. CXXXVII etc), qu'il aici. Il fut interdit dans ce sens.par Phrynichus (Lobeck, 123). Les équivalents aram. sont nombreux 7ÿ2 ἼΝ etc. 4) Mt. ἃ en plus la bouche, ce qui n'a pas d'inconvénient, car tout ce qui entre de matériel dans l’homme entre par la bouche. Maïs il croit imutile de dire que cela ne souille pas l’homme, parce que cela ne pénètre pas vers le cœur. Cela ne fait pour ainsi dire qu'entrer et sortir. — ἐχδάλλεται, plus énergique que ἐχπορεύεται confirme bien le sens de « lieux d’aisance » pour ἀφεδρών, mot qui se trouve dans OGIS 488, 220 5. (πὸ 5. av. J.-C.). — Ayant omis l'incise καθαρίζων — βρώματα, Mt. n’est pas obligé de reprendre le fil du discours par un ἔλεγεν δέ, et cela même est un indice que l'incise était une réflexion de Mc. non de Jésus.
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Cette fois Mt. passe du singulier au pluriel, τὰ ἐχπορευόμενα, sans doute à cause de l'énumération qui va suivre. Camme dans la parabole, selon un schéma un peu rigide, il ne dit pas en général « de l’homme », mais « de la bouche », ce qui serait trop étroit dans l'explication, car quelques-uns des vices dont l’homme est responsable, parce qu'ils sortent du cœur, ne sortent pas de la bouche.
15:19
Aussi est-ce au cœur qu'il faut en venir comme prineipe de Pimpureté humaine. La liste commence par les διαλογισμοί, qui s'entendent aisément de pensées (censées venues du cœur) extériorisées par la parole, et se termine par les faux témoignages, et les blasphèmes, péchés de parole, le premier manquant dans Mc., dont cependant la liste comprend sept noms en plus. Mt. a au centre les mêmes fautes graves qui viennent dans Me. après les διαλογισμοί,
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Le début comme Me., mais plus concis. Mt. ἃ en plus la seconde elause qui rappelle le sujet de la controverse et en donne la solution {ënclusio). Prêter à Mt. l'intention de restreindre la portée des paroles précédentes, de façon à montrer que Jésus n’altaquait que la tradition, non la Loi, c’est oublier sur quoi roulait dès le début toute cette controverse.
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εχραζεν (H) plutôt que expatev (T) Ou expauyasev (50). — νίος (H) plutôt que ue
Propre à Mt. — Le terme de Cananéenne ne semble pas avoir figuré à cette époque dans la terminologie courante. Mais Mt. avait bien le droit de s'en servir, le fond de la population étant certainement demeuré cananéen. Ce terme avait l'avantage d'accentuer le peu de droit qu'avait cette femme à une faveur du Messie. Rien ne prouve que ce terme systématique ait remplacé dans Mt. le terme plus concret de Me. — Gette femme sortait de la région indiquée. IL semble donc que si Jésus s'y dirigeait, il n’y était pas entré. Il n’est pas étonnant que la Cananéenne recoure à un Juif pour un exorcisme. Les noms de frappe plus ou moins juive sont assez fréquents dans les conjurations connues qui n'émanent pas toutes de Juifs. Il est plus surprenant qu’elle le nomme fils de David. Si Mt. l’a dit dans un dessein très précis, il nous a fait savoir ainsi qu'on commençait à prendre Jésus pour le Messie. Mais cf. sur 1x, 27, où ce titre répond mieux à la pensée de Mt. lui-même qu’à celle de ceux qui le prononcent à ce moment. C'est toujours la même insouciance d'une modalité historique précise. Mais la femme a bien en vue un envoyé de Dieu qui a le pouvoir de faire des miracles.
15:23
Propre à Mt. — Le silence du Sauveur contraste avec sa bienveillance ordinaire. Les disciples éprouvent quelque compassion, mêlée au désir de se débarrasser d'une gêne. Aussi ils prient, — ἐρωτάω a fréquemment ce sens dans la koïnè, — leur Maître de la renvoyer, par où ils entendent « guérie » (cf. Le. σιν, 4), d'après la réponse de Jésus. Visiblement ils sont importunés, car la pauvre mère, peut-être encouragée par leurs bonnes paroles, avait eu recours à eux. Mt. est en veine de traits animés, très naturels. 2%) C’est la pensée de x, 6, mais Jésus se l’applique à lui-même. Il ἃ été envoyé, par son Père dont il possède les secrets. Sa mission est déterminée. Il ἃ guéri le fils du centurion, en plein pays d'Israël (vx, 5 ss.), à cause de sa grande foi. Mais un miracle à la frontière serait attirer la foule et inaugurer le ministère chez les gentils. Aussi bien, dans les deux cas, c'est La foi qui fait au Sauveur une sorte de violence.
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Malgré tout, la femme se prosterne aux pieds du maître (comme dans Mc., mais pas dans une maison), et renouvelle sa demande, sans en préciser l'objet, ce qu'a fait Me.
15:26
Mt. n’a pas le début de la réponse de Me., suggérant que les gentils auront leur tour. Pourquoi aurait-il négligé ce trait? A défaut de cette atténuation, le refus semble plus incisif. Il est des paroles auxquelles on ne répond pas, si le ton n’en adoucit l'amertume. Enfin ce n’était plus la glace du silence; la femme pouvait argumenter.
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À cause de γάρ après καί, le mot vai implique une certaine opposition «“ Tout de méme », ou simplement : « Vraiment », ou, dans l’ancien français 80. χωλοὺς κυλλοὺς τυφλοὺς κωφοὺς (HV) Où χ- τ. χωφ. κυλ. (TS). « Voire » ! Comme la femme répond vivement du tac au tac, il semble d'abord qu'elle a dû dire le pain des enfants (Me.) plutôt que le pain des maïtres (Mi.) mais « les miettes des enfants » (Mc.) est une expression moins claire que celle de Mt. En somme, tout en se servant de l'expression de Jésus, la femme transforme un peu la situation : l'opposition n'est plus entre les enfants et les chiens, mais entre les chiens et ceux qui sont à table, enfants ou parents; ce sont les maîtres dont les chiens peuvent happer les miettes qu'on ἃ coutume de leur abandonner. Mt. est donc plus logique.
15:28
Enfin Jésus accorde la grâce, mais en des termes autres que ceux de Mc. Dans Mt., même éloge de la foi que pour le centurion (viu, 10), mais comme une félicitation à la femme, et la grâce est accordée selon la foi, comme dans Mi. vin, 43. Même mention schématique de la guérison (vx, 13), au lieu de la vue pittoresque de Mc. — ἰάομαι d'une possession comme Le. 1x, 42. Les deux épisodes du centurion et de la Cananéenne, loin de se contredire dans Mt., forment plutôt une paire, et ils ont été écrits par la même personne. Si Mc. ne peut être pour rien à propos du centurion, Mt. n’en dépend pas non plus à propos de la Cananéenne, pas plus d’ailleurs que Mc. ne dépend de Mt. Le premier évangéliste s’est arrèté davantage sur les refus du Sauveur, parce que son dessein est de montrer quel est l’aveuglement ou le parti pris des Juifs qui refusent de le reconnaître pour leur Messie. S'il avait été l’homme des paiens, ils auraient quelque mauvais prétexte. Mais Jésus s'était donné à eux toutentier.
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μεταδὰς ἐκεῖθεν, comme x, 9; cf. x1, 1; xvu, 20, tandis que Mc. n’emploie pas ce verbe. Dans Mt. on ne trouve ni Sidon, ni la Décapole, mais seulement la mer de Galilée et ensuite la montagne où Jésus s’assied comme thaumaturge, ainsi qu'il l'avait fait comme législateur (v, 1). La montagne est celle à l’est du lac, et, d'après les faits qui vont suivre, plutôt au nord-est où elle domine une plaine, qu’au centre où ses flancs dominent immédiatement la mer.
15:30
Les maladies ne sont pas nommées, mais seulement les infirmités persistantes et caractérisées: κυλλός n’est pas nécessairement un manchot, mais qui unam manum debilem habet (Jér.).
15:31
χυλλους ὑγιεῖς (TSV) plutôt que om. (H).
χυλλοὺς ὑγιεῖς offre un contraste moins spécifique que pour les autres guérisons. Jérôme n’admettaït pas l'authenticité de ces mots: De χυλλοῖς facuit, quia quid e contrario diceret, non habebat. Mais cette raison explique seulement le silence des latins qui n'avaient même pas de mot pour κυλλός (Jér.). Dans la gloire rendue au Dieu d'Israël, Klost. et MeNeile après Knab. voient la preuve qu'on était dans un pays où il y avait beaucoup de paiens. Sans quoi les Juifs auraient simplement loué Dieu. C'est ainsi que Mt. traduirait sa dépendance de Mc. Il faudrait tout au plus dire « trahirait un accord réel par les faits, sans qu'il ait été voulu ». Mais 16 mot d'Israël n’a pas tant d'importance. Le ps. ΚΙ, (x), 14, et le Benedictus (Le. τ, 68) n'ont pas été composés à la périphérie encore moins en dehors d'Israël. Si Mt. a parlé du Dieu d'Israël, c'est peut-être pour varier son style (cf. 1x, 8) ou parce qu'il avait à cœur de dire comment les miracles de Jésus refusés en général aux gentils, prodigués aux Israélites, avaient contribué à la gloire du Dieu de cet Israël, qui avait d'abord compris ce qu'il méconnut ensuite. 38. OM. ὡς p. ἤσαν (THV) ou add. (8). 39. Mayaôav (THS) et non Μαγδαλα (V).
15:32
Mt. n’a pas besoin comme Mc. d'amener la foule, puisqu'elle était présente. On ne peut nier que la transition de Mc. n'ait le caractère d’une introduction historique. La négligence des foules à se procurer des vivres est bien préparée dans Mt. par l'enthousiasme qui leur faisait « jeter » les infirmes (30) aux pieds de Jésus, comme des gens venus en toute hâte. La pitié de Jésus, les trois jours entre parenthèses, comme Me. La tournure « Je ne veux pas » indique une détermination plus réfléchie que l’hypothétique : « si je les renvoie D'autre part l'affirmation : « ils vont défaillir» (Mc.) est plus nette que le doute de μή ποτε. Ce que Mc. a en plus : « et quelques-uns d'entre eux sont venus de loin », est bien dans son style, attentif aux petits faits, et révélateur de la bonté de Jésus.
15:33
Dans Mc. la question des disciples ne semblait pas réserver assez le pouvoir du Maître, mais elle est naturelle dans son vague. Dans Mt. les disciples semblent deviner que la charge va leur incomber et paraissent vouloir s'y dérober. Il y a opposition littéraire entre ἄρτοι τοσοῦτοι et ὄχλον τοσοῦτον, et en même temps préparation de la demande πόσους ἄρτους. C’est bien la manière droite et limpide de Mt.
15:34
Dans Mt. les disciples parlent des poissons, ce qui est assez naturel, quoiqu’on ne les ait pas interrogés sur ce point. Désormais ils partageront le sort des pains, tandis que Me. ἃ l'air de s’apercevoir après coup de la présence des poissons. Ce n'est pas tout à fait une amélioration, puisque d'ordinaire ils ne sont pas « rompus », et que de cette façon les pains ne sont plus spécialement en vedette comme objet d’action de grâces. Mt. prend donc ici son parti plus franchement encore que xiv, 19, et pour grouper, tandis que Mc. est plus net dans le sens de la distinction des pains et des poissons. 35 5.) Période mieux construite que dans Mc. — ἐπί avec l’accus. parce que l'inf. aor. indique l'action. 31 s.) Comme Mc., sauf une certaine insistance, πάντες, πλήρεις, ἄνδρες χωρὶς γυναικῶν καὶ παιδίων. Mais il est bien remarquable que dans la première multiplication, les corbeilles étaient des χόφινοι, tandis qu'ici ce sont des σφυρίδες (ou σπ.). Sur la différence, cf. À note by the late Dr Hort on the words χόρινος, σπυρίς, σαργάνη (Journ. theol. St. x, 567 58.). Le κόφινος était surtout employé pour le travail de la terre, où il tient lieu encore aujourd'hui de nos pelles. f1 devait donc avoir une grandeur déterminée, afin que le travail ne soit pas trop pénible. Il est vrai que MM. citent P. Oxy. 1, 43 (A. D. 295) où les couffins peuvent être de 20 ou 40 λίτραι, Mais cela dépendait peut-être du poids des objets. Une σφύρις était une corbeille pour porter de 18 nourriture, surtout du pain'ou des poissons. Chrys. suppose qu'elle pouvait être plus grande : ἢ τοίνυν τοῦτό ἐστιν εἰπεῖν ὅτι αἱ σπυρίδες τῶν κοφίνων μείζους ἦσαν (sur Mt. xx, 37; M. ται, 527), et en effet la σπύρις de Act. 1x, 25 devait être assez grande pour contenir un homme caché. Hort prétendait que l'emploi de σφύρις dans la seconde multiplication venait de l’importance plus grande qu'y tenaient les poissons : mais il n’en est rien, et la σφύρις se disait aussi bien du pain que des poissons. L'accord de Mt. et de Mc. sur la distinction entre les deux multiplications ne peut guère venir de la tradition araméenne, qui ne possédait sans doute qu’un mot, d'autant que les syriens se sont contentés de transerire les deux mots grecs. Il y a donc ici dépendance littéraire, et d’après notre critère ordinaire, de Mt. grec par rapport à Mc. On voit que les cas clairs de dépendance sont plus nombreux dans cet épisode que d'ordinaire.
15:39
Ce verset appartient à la péricope suivante. Nous le placons ici pour ne pas rompre l'ordre recu des chapitres. Le congé donné à la foule, l'embarquement comme dans Mc., qui a en plus les disciples. Le point d'arrivée dans Mt. est Μαγαδάν, leçon certaine, et non Meyôarié, nom plus connu. On ignore ce nom et le lieu qu’il représente. Eusèbe (Onom. 134, 18) : καὶ ἔστι νῦν ἡ Mayedavn περὶ τὴν Ῥερασάν. Aurait-il donc connu une Gérasa au bord du lac, autre que la ville célèbre d'Arabie? Magadan serait alors certainement sur la rive orientale. La lecon de Mc. étant Δαλμανουθά, pourquoi Mt. l’aurait-il changée, lui qui se préoccupe si peu de géographie? D'ailleurs, s’il s'est peu préoccupé de renseigner sur sa géographie, elle semble bien coïncider avec celle de Me. La présence des Pharisiens et des Sadducéens au point d'arrivée (xvi, 1) indique plutôt la rive occidentale. CHAPITRE XVI 2-3. οᾧιας — δυνασθε (8 [crochets] T [crochets] V) et non οἵη. (H [doubles crochets]).
15:1
Scribe (Heb. Sôphêr, pl. Sôphêrîm; Gr. Γραμματεύς)
… recurs especially in connection with the polemics with Jesus or the reproaches that Jesus addresses to them: with the mass of their minute prescriptions, burdens impossible to bear, they made the faithful lose sight of what is essential in the Law itself (Mt. 15:1; Lk. 11:46): justice and charity (Mt. 23:25; Lk. 11:42). Forgetful of the primordial and essential duties of religion, they lived in the deception of a purely exterior righteousness, …
15:2
Scribe (Heb. Sôphêr, pl. Sôphêrîm; Gr. Γραμματεύς)
… By now they had not only to give rulings and take decisions on how to observe the Law, but also to know and to make known with a generally recognized authority ("from the chair of Moses," etc., Mt. 23:2) the rulings and decisions previously given, "the traditions of the ancients" (ibid. 15:2; Mk. 7:3), of which they made great account and with whose observance they burdened consciences.
… functions, the progressive adaptation of the t. through casuistry was called "oral t." (t. feb-bā' al peh), an expression that goes back to Hillēl (Šabbāth, 31 a) or at least to Gamaliel II (Siphrē Deut. 33:10) and supplants the term "traditions" (παραδόσεις; Matt. 15:2 = Mark 7:5; Matt. 15:3-6; Gal. 1:14). The oral t., presented as God's will revealed to Moses and proceeding from Moses through an unbroken chain of teachers ('Abōth, I, 1-3), developed …
15:3
Consanguinity (Lat. Consanguinitas; Greek Ὀμειμότης = Being of the Same Blood)
… Moreover, there is no lack in the divine law itself of norms that apply this deduction in all its vastness, both with regard to the mass of relatives (1 Tim. 5:8) and with regard to the sum of the rights and duties of consanguinity (Mt. 15:3-6). There are furthermore innumerable other statements and applications of particulars (cf., for example, Lev. 18:6 ff.).
… was lawful or not to eat an egg laid by a hen on the sabbath day. Jesus defined this "tradition" as διδασκαλίας ἐντάλματα ἀνθρώπων (Mt. 15, 9; Mk. 7, 7) and said to the Pharisees: "You transgress the commandment of God for the sake of your tradition" (Mt. 15, 3, 6; Mk. 7, 9). This attitude won for the Pharisees the goodwill of the people, who even in religious and liturgical controversies always followed their opinion. …
… adaptation of the t. through casuistry was called "oral t." (t. feb-bā' al peh), an expression that goes back to Hillēl (Šabbāth, 31 a) or at least to Gamaliel II (Siphrē Deut. 33:10) and supplants the term "traditions" (παραδόσεις; Matt. 15:2 = Mark 7:5; Matt. 15:3-6; Gal. 1:14). The oral t., presented as God's will revealed to Moses and proceeding from Moses through an unbroken chain of teachers ('Abōth, I, 1-3), developed and imposed itself, …
15:4
Its proper material object is two acts that express love: respect (help in various needs: illnesses, destitution, moral sufferings and prayer [cf. Mt. 15, 4; Eccli. 7, 29 ff.]) and reverence (attestations of esteem, of veneration, of reverence).
15:9
… The meticulousness to which they arrived in these matters is well known, down to the famous dispute over whether it was lawful or not to eat an egg laid by a hen on the sabbath day. Jesus defined this "tradition" as διδασκαλίας ἐντάλματα ἀνθρώπων (Mt. 15, 9; Mk. 7, 7) and said to the Pharisees: "You transgress the commandment of God for the sake of your tradition" (Mt. 15, 3, 6; Mk. 7, 9). This attitude won for the Pharisees the goodwill …
15:13
John, Apostle, Evangelist, Saint
… On the other hand in the Synoptics there are allegories (Mt. 3:12 = Lk. 3:17: the reaper who uses the sieve; Mt. 15:13 f.: the gardener who uproots the plant that another has placed in his garden). …
15:15
Primacy of Saint Peter and of the Roman Pontiff
Peter himself was conscious of his position, since it is generally he who speaks on behalf of all (Mt. 14:28; 15:15; 16:16-22; 17:4; 18:21; 19:27; 26:33; Mk. 8:29; 10:28; 11:21; 14:29; Lk. 8:45; 9:20; 9:33; 12:41; 18:28; 22:31; Jn. 6:68; 13:6-10, 36). Peter's particular position cannot be attributed …
15:17
and one internal (Mt. 15:17-20); the first, the body (σῶμα), to which the animal life (ψυχή) is connected, is without moral importance, and can be considered in itself indifferent for justification and salvation …
15:19
… Nevertheless Serapion, and therefore Evagrius, who formed the system, would have drawn on the primordial form of the allegorical interpreter of Scripture, Origen, in whom is already found also the name λογισμοί (cf. Mt. 15:19), common to the Orientals for designating the eight capital vices (on the number eight for the capital vices, cf. also St. Nilus, Tractatus de octo spiritibus, 1: PG 79, 1145-64).
15:21
… unclean spirit" in the synagogue of Capernaum (Mark 1:23-28; Luke 4:33-37); the demoniac of Gerasa (Mark 5:1-20; Matthew 8:28-34; Luke 8:26-39; in the mouth of the demoniac Peter's confession is anticipated); the Syrophoenician demoniac girl (Mark 7:24-30; Matthew 15:21-28; Jesus acts according to the woman's prayer and persuasion); the epileptic demoniac (Mark 9:18-29; Matthew 17:14-21; Luke 9:37-42; Jesus recognizes the presence of the demon).
… The inhabitants of S., attracted by the fame of the Savior's miracles, went to Galilee to hear his teachings (Mark 3:8); Jesus himself visited its territory (Matt. 15:21; Mark 7:24) and during the journey healed the daughter of the Canaanite woman (Matt. 15:22-28; Mark 7:25-30). St. Paul, on the journey from Caesarea to Rome, stopped there (Acts 27:3). …
Tyre (Heb.-Phoenician Şor, Şor; cf. Şor « fortress »; Gr. Τύρος; Mod. Şūr)
In the Persian and Hellenistic age the importance of T. kept diminishing; there remained, however, the great memory of its past power, ordinarily in union with Sidon, as the allusions of the Gospel show (Mt. 11:21-22; 15:21; Mk. 3:8; 7:24, 31; Lk. 6:17; 10:13 and following), together with a certain movement in its port (Acts 21:3-7).
WOMAN OF CANAAN. - The woman of Tyre, called C. in Mt. 15:21-28, and a Syrophoenician in Mk. 7:24-30, who implored and obtained from Jesus the deliverance of her daughter from the demon that tormented her, was rarely represented in ancient Christian art.
15:22
In the Old Testament too there are texts in which Canaan means rather the land of the Phoenicians; thus, for example, Iudc. 4, 2, 23; 5, 19; II Sam. 24, 7; Is. 23, 11; Prov. 31, 24; and again in the New Testament Mt. 15, 22 (the "Canaanite woman"). …
Furthermore, and still in the field of history, the testimony of Sacred Scripture intervenes: from the Gospels, in fact, it is gathered that Jesus healed many possessed persons, and declared them such, clearly distinguishing them from ordinary sick people (Mk. 1:23-28; Mt. 8:28-34; 9:32-34; 12:22; 15:22-28; Lk. 6:18-19; 7:21; 9:37-44; 13:12-17; etc.). …
… It is read often (not in a compound sense) in the Bible (especially in Psalms 6:3; 30:10; 40:5, 11; 55:2; 85:3; 118:29; 122:3; Isa. 33:2; Bar. 3:2; Matt. 15:22; 17:15; 20:30-31). It occurs in the liturgy no earlier than the end of the 4th century in Antioch (St. John Chrysostom, in Mt. hom., 71, 4; PG 58, 666; hom. 6, 1 in I Tim.; PG 62, 530; Constit. …
… The inhabitants of S., attracted by the fame of the Savior's miracles, went to Galilee to hear his teachings (Mark 3:8); Jesus himself visited its territory (Matt. 15:21; Mark 7:24) and during the journey healed the daughter of the Canaanite woman (Matt. 15:22-28; Mark 7:25-30). St. Paul, on the journey from Caesarea to Rome, stopped there (Acts 27:3). Christianity developed there very early and the bishop of S. took part in the Council of Nicaea.
15:24
In the New Testament the distinction remains (cf. Mt. 15:24; Gal. 2:15, etc.) and the Church appears distinct just as the Jews were from the world of the gentiles (Mt. 18:17; M.-J. …
… hour willed by God (Col. 1:26), with Christianity, which is a great announcement and message of salvation (Luke 2:11; Rom. 8:3; Col. 1:13-14; Heb. 1:1-3; John 1:29, 36). Jesus came as Savior (Matt. 1:21; Luke 2:25, 30), and presented himself as such (Matt. 15:24; Mark 2:17; Luke 19:10; cf. Matt. 18:12-23; Luke 15:1-8). This is the very substance of his mission: to heal, to save the lost sheep, to give his life for the world. …
15:28
John, Apostle, Evangelist, Saint
… A healing is performed at a distance (Jn. 4:47, 54; but similarly Mt. 15:28). But the two miracles narrated together with the Synoptics present no increase, like the miracles reported cumulatively (2:23; 3:2; 6:2). Indeed sometimes the account of the Synoptics …
15:29
… Iud., III, 10,8); "sea of Galilee" (Mt. 4:18; 15:29; Mk. 1:16; 7:31) from the name of the political district. …
15:32
DALMANUTHA. - Locality where, according to Mk. 8:10, Jesus landed with his disciples after the second multiplication of the loaves (Mt. 15:32-35; Mk. 8:1-9), of which no trace has remained in tradition. …
… Some concern inanimate or irrational nature; e.g., the changing of water into wine at the wedding banquet of Cana (Jn. 2, 1-11), the storm calmed on the lake of Tiberias (Mt. 8, 23-27), the twofold multiplication of the loaves (ibid. 14, 13-21; 15, 32-38), the twofold miraculous catch of fish (Lk. 5, 4-10; Jn. 21, 1-11),
15:36
… Thus in the two multiplications of the loaves (Mt. 14:19; 15:36), in the Eucharistic Supper (Mt. 26:26 ff.), in the supper at Emmaus (Lk. 24:30) and elsewhere (Acts 27:35; Rom. 14:6).
Breaking of Bread (Ἐλᾶσις τοῦ δρῦσου)
This custom was adopted by Jesus, who as head of a new spiritual family broke bread before the crowd he fed in the miracle of the multiplication (Mt. 14, 19; 15, 36; Mk. 6, 41; 8, 6; Lk. 9, 16; Jn. 6, 11). On the eve of his death he repeated the rite in the institution of the Eucharist (Mt. 26, 26; Mk. 14, 22; Lk. 22, 19; I Cor. 11, 24), which …
cod. k, Bobiensis of the 4th-5th century (now in Turin), which contains only Mk. 8, 8: Mt. 15, 36.
15:39
… In the parallel text of Mt. 15:39, instead of D. stands the name of Magadan or Magedan, which critics regard as a Hellenistic transcription
In Mt. 15:39 we read that Jesus, after the second multiplication of the loaves, "dismissed the crowds, got into the boat and came to the borders of Magadan." This name (Μαγάδων), attested by codices …
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.