He sendeth yet 72 moe to preach to the Iewes, with power also of miracles, 13 crying w• to the cities impenitent. 17 At their returne he agniseth the great power he gaue them, but yet teacheth them not to be proud thereof, 21 and praiseth God for his grace, 23 his Church also for her happy state. 2•. To one of the Scribes he sheweth, that the loue of God and of his neighbour wil bring him to life euerlasting, 29 teaching him by the parable of the Samaritane, to take euery one for his neighbour that needeth his charitie. 38 To Martha he sheweth that Maries Contemplatius life is the better.
1And after these things, the Lord appointed also other seventy-two. And he sent them two and two before his face into every city and place whither he himself was to come.Dipoi elesse il Signore altri settantadue: e li mandò a due a due davanti a se in tutte le città, e luoghi, dove egli era per andare:AND after this our Lord designed also other seuentie tvvo: and he sent them tvvo and tvvo before his face into euery citie and place vvhither him self vvould come.Post hæc autem designavit Dominus et alios septuaginta duos: et misit illos binos ante faciem suam in omnem civitatem et locum, quo erat ipse venturus. 2And he said to them: The harvest indeed is great, but the labourers are few. Pray ye therefore the Lord of the harvest that he send labourers into his harvest.E diceva loro: La messe è molta, e gli operai son pochi. Pregate adunque il padrone della messe, che mandi degli operai per la sua messe.And he said to them, The haruest truely is much: but the vvorkemen fevv. Desire therfore the lord of the haruest, that he send vvorkemen into his haruest.Et dicebat illis: Messis quidem multa, operarii autem pauci. Rogate ergo dominum messis ut mittat operarios in messem suam. 3Go: Behold I send you as lambs among wolves.Andate: ecco, che io mando voi, come agnelli tra' lupi.Goe: behold I send you as lambes among vvolues.Ite: ecce ego mitto vos sicut agnos inter lupos. 4Carry neither purse, nor scrip, nor shoes: and salute no man by the way.Non portate, né borsa, né sacca, né borzacchini, e per istrada non salutate chicchessia.Carie not purse not skrip, nor shoes: and salute no body by the vvay.Nolite portare sacculum, neque peram, neque calceamenta, et neminem per viam salutaveritis. 5Into whatever house you enter, first say: Peace be to this house.In qualunque casa entrerete, dite prima: Pace sia a questa casa.Into vvhatsoeuer house you enter, first say, Peace to this house.In quamcumque domum intraveritis, primum dicite: Pax huic domui: 6And if the son of peace be there, your peace shall rest upon him: but if not, it shall return to you.E se quivi sarà un figliuolo di pace, poserà sopra di lui la vostra pace; se no ritornerà a voi.and if the sonne of peace be there, your peace shal rest vpon him: but if not, it shal returne to you.et si ibi fuerit filius pacis, requiescet super illum pax vestra: sin autem, ad vos revertetur. 7And in the same house, remain, eating and drinking such things as they have: for the labourer is worthy of his hire. Remove not from house to house.Restate nella medesima casa mangiando, e bevendo di quello, che hanno: imperocché è dovuta all'operajo la sua mercede. Non andate girando di casa in casa.And in the same house tarie you, eating and drinking such things as they haue. For the vvorkeman is vvorthie of his hire. Remoue not from house to house.In eadem autem domo manete, edentes et bibentes quæ apud illos sunt: dignus est enim operarius mercede sua. Nolite transire de domo in domum.
8And into what city soever you enter, and they receive you, eat such things as are set before you.E in qualunque città entrerete, essendovi stati accolti, mangiate quel, che vi sarà messo davanti.And into vvhat citie soeuer you enter, and they receiue you, eate such things as are set before you:Et in quamcumque civitatem intraveritis, et susceperint vos, manducate quæ apponuntur vobis: 9And heal the sick that are therein and say to them: The kingdom of God is come nigh unto you.E guarite gl' infermi, che quivi sono, e dite loro: Si è avvicinato a voi il regno di Dio.and cure the sicke that are in it, and say to them, The kingdom of God is come nigh vpon you.et curate infirmos, qui in illa sunt, et dicite illis: Appropinquavit in vos regnum Dei. 10But into whatsoever city you enter, and they receive you not, going forth into the streets thereof, say:Ma in qualunque città che entrati essendo, non vi ricevano, andate nelle piazze, e dite:And into vvhatsoeuer citie you enter, and they receiue you not, going forth into the streates thereof, say,In quamcumque autem civitatem intraveritis, et non susceperint vos, exeuntes in plateas ejus, dicite: 11Even the very dust of your city that cleaveth to us, we wipe off against you. Yet know this, that the kingdom of God is at hand.Abbiamo scosso contro di voi sin la polvere, che ci si era attaccata della vostra città: con tutto questo sappiate, che il regno di Dio è vicino.The dust also of your citie that cleaueth to vs, vve doe vvipe of against you. yet this knovv ye that the kingdom of God is at hand.Etiam pulverem, qui adhæsit nobis de civitate vestra, extergimus in vos: tamen hoc scitote, quia appropinquavit regnum Dei. 12I say to you, it shall be more tolerable at that day for Sodom than for that city.Vi dico, che men dura sarà in quella giornata la condizione di Sodoma, che di quella città.I say to you, it shal be more tolerable for Sodom in that day, then for that citie.Dico vobis, quia Sodomis in die illa remissius erit, quam illi civitati. 13Woe to thee, Corozain! Woe to thee, Bethsaida! For if in Tyre and Sidon had been wrought the mighty works that have been wrought in you, they would have done penance long ago, sitting in sackcloth and ashes.Guai a te, o Corozain, guai a te, o Betsaida: perché se in Tiro, o in Silone fossero stati fatti i prodigi, che sono stati fatti presso di te, già tempo farebbero penitenza coperte di cilizio, e giacendo su la cenere.Vvo to thee Corozáim, vvo to thee Beth-saida: for if in Tyre and Sidon had been vvrought the miracles that haue beene vvrought in you, they had done penance sitting in sacke cloth and ashes long agoe.Væ tibi Corozain ! væ tibi Bethsaida ! quia si in Tyro et Sidone factæ fuissent virtutes quæ factæ sunt in vobis, olim in cilicio et cinere sedentes pœniterent.
14But it shall be more tolerable for Tyre and Sidon at the judgment than for you.Ma con minor severità sarà trattata nel giudizio Tiro, e Sidone, che voi.But it shal be more tolerable for Tyre and Sidon in the iudgement, then for you.Verumtamen Tyro et Sidoni remissius erit in judicio, quam vobis. 15And thou, Capharnaum, which art exalted unto heaven, thou shalt be thrust down to hell.E tu Cafarnaum, esaltata sino al cielo, sarai depressa sino all'inferno.And thou Capharnaum that art exalted vnto heauē; thou shalt be thrust dovvne euen vnto hel.Et tu Capharnaum, usque ad cælum exaltata, usque ad infernum demergeris. 16He that heareth you heareth me: and he that despiseth you despiseth me: and he that despiseth me despiseth him that sent me.Chi ascolta voi ascolta me: e chi voi disprezza, disprezza me. E chi disprezza me, colui disprezza, che mi ha mandato.He that heareth you, heareth me: and he that despiseth you, despiseth me. And he that despiseth me, despiseth him that sent me.Qui vos audit, me audit: et qui vos spernit, me spernit. Qui autem me spernit, spernit eum qui misit me. 17And the seventy-two returned with joy, saying: Lord, the devils also are subject to us in thy name.E i settantadue (discepoli) se ne ritornarono allegramente, dicendo: Signore, anche i demonj sono a noi soggetti in virtù del tuo nome.And the Seuentie-tvvo returned vvith ioy, saying, Lord, the Deuils also are subiect to vs in thy name.Reversi sunt autem septuaginta duo cum gaudio, dicentes: Domine, etiam dæmonia subjiciuntur nobis in nomine tuo. 18And he said to them: I saw Satan like lightning falling from heaven.Ed egli disse loro: Io vedeva Satana cadere dal cielo a guisa di folgore.And he said to them, I savv Satan as a lightening fal from heauen.Et ait illis: Videbam Satanam sicut fulgor de cælo cadentem. 19Behold, I have given you power to tread upon serpents and scorpions and upon all the power of the enemy: and nothing shall hurt you.Ecco, che io vi ho dato podestà di Calcare i serpenti, e i scorpioni, e di superare tutta la forza del nemico: né cosa alcuna a voi nuocerà.Behold, I haue giuen you povver to treade vpon serpents, and scorpions, and vpon al the povver of the enemie, and nothing shal hurt you.Ecce dedi vobis potestatem calcandi supra serpentes, et scorpiones, et super omnem virtutem inimici: et nihil vobis nocebit. 20But yet rejoice not in this, that spirits are subject unto you: but rejoice in this, that your names are written in heaven.Contuttociò non vogliate rallegrarvi, perché siano a voi soggetti gli spiriti: ma rallegratevi, perché i vostri nomi scritti sono nel cielo.But yet reioyce not in this, that the spirits are subiect vnto you: but reioyce not in this, that your names are vvritten in heauen.Verumtamen in hoc nolite gaudere quia spiritus vobis subjiciuntur: gaudete autem, quod nomina vestra scripta sunt in cælis.
21In that same hour, he rejoiced in the Holy Ghost and said: I confess to thee, O Father, Lord of heaven and earth, because thou hast hidden these things from the wise and prudent and hast revealed them to little ones. Yea, Father, for so it hath seemed good in thy sight.Nello stesso punto per Ispirito santo esultò, e disse: Gloria a te, o Padre, signore del cielo, e della terra, perché queste cose hai nascoste a' saggi, e prudenti, e le hai manifestate a' piccoli. Così è, o Padre: perché così a te piacque.In that very houre he reioyced in spirit, and said, I confesse to thee O Father, Lord of heauen and earth, because thou hast hid these things from the vvise and prudent, and hast reuealed them to litle ones. Yea Father, for so hath it vvel pleased thee.In ipsa hora exsultavit Spiritu Sancto, et dixit: Confiteor tibi Pater, Domine cæli et terræ, quod abscondisti hæc a sapientibus et prudentibus, et revelasti ea parvulis. Etiam Pater: quoniam sic placuit ante te. 22All things are delivered to me by my Father. And no one knoweth who the Son is, but the Father: and who the Father is, but the Son and to whom the Son will reveal him.In mia balìa ha posto il Padre tutte le cose. E nissuno conosce, chi sia il Figliuolo, fuori del Padri; né chi sia il Padre, fuori del Figliuolo, e fuor di colui, al quale avrà il Figliuolo voluto rivelarlo.Al things are deliuered to me of my father. And no man knovveth vvho the Sonne is, but the Father: and vvho the Father is, but the Sonne, and to vvhom the Sonne vvil reueale.Omnia mihi tradita sunt a Patre meo. Et nemo scit quis sit Filius, nisi Pater: et quis sit Pater, nisi Filius, et cui voluerit Filius revelare. 23And turning to his disciples, he said: Blessed are the eyes that see the things which you see.E rivolto a' suoi discepoli, disse: Beati gli occhi, che veggono quello, che voi vedete.And turning to his Disciples, he said, Blessed are the eies that see the things that you see.Et conversus ad discipulos suos, dixit: Beati oculi qui vident quæ vos videtis. 24For I say to you that many prophets and kings have desired to see the things that you see and have not seen them; and to hear the things that you hear and have not heard them.Imperocché vi dico, che molti profeti, e regi bramarono di vedere quello, che voi vedete, e nol videro; e udire quello, che voi udite, e non l'udirono.For I say to you, that many Prophets and Kings desired to see the things that you see, and savv them not: and to heare the things that you heare, and heard them not.Dico enim vobis quod multi prophetæ et reges voluerunt videre quæ vos videtis, et non viderunt: et audire quæ auditis, et non audierunt.
25And behold a certain lawyer stood up, tempting him and saying, Master, what must I do to possess eternal life?Allora alzatosi un certo dottor della legge per tentarlo, gli disse; Maestro, che debbo io fare per possedere la vita eterna?And behold a certaine lavvyer stoode vp, tempting him and saying, Maister, by doing of vvhat thing shal I possesse life euerlasting?Et ecce quidam legisperitus surrexit tentans illum, et dicens: Magister, quid faciendo vitam æternam possidebo ? 26But he said to him: What is written in the law? How readest thou?Ma egli rispose a lui: Che è quello, che sta scritto nella legge? Come leggi tu?But he said to him, In the lavv vvhat is vvritten? hovv readest thou?At ille dixit ad eum: In lege quid scriptum est ? quomodo legis ? 27He answering, said: Thou shalt love the Lord thy God with thy whole heart and with thy whole soul and with all thy strength and with all thy mind: and thy neighbour as thyself.Quegli rispose, e disse: Amerai il Signore Dio tuo con tutto il cuor tuo, e con tutta l'anima tua, e con tutte le tue forze, e con tutto il tuo spirito: e il prossimo tuo come te stesso.He ansvvering said, Thou shalt loue the Lord thy God vvith thy vvhole hart, and vvith thy vvhole foule, and vvith al thy strength, and vvith al thy minde: and thy neighbour as thy self.Ille respondens dixit: Diliges Dominum Deum tuum ex toto corde tuo, et ex tota anima tua, et ex omnibus virtutibus tuis, et ex omni mente tua: et proximum tuum sicut teipsum. 28And he said to him: Thou hast answered right. This do: and thou shalt live.E Gesù gli disse: Bene hai risposto: fa questo, e viverai.And he said to him, Thou hast ansvvered right, this doe and thou shalt liue.Dixitque illi: Recte respondisti: hoc fac, et vives. 29But he willing to justify himself, said to Jesus: And who is my neighbour?Ma quegli volendo giustificare se stesso, disse a Gesù: E chi il mio prossimo?But he desirous to iustifie him self, said to IESVS, And vvho is my neighbour?Ille autem volens justificare seipsum, dixit ad Jesum: Et quis est meus proximus ? 30And Jesus answering, said: A certain man went down from Jerusalem to Jericho and fell among robbers, who also stripped him and having wounded him went away, leaving him half dead.E Gesù prese la parola, e disse: Un uomo andava da Gerusalemme a Gerico, e dette negli assassini, i quali ancor lo spogliarono: e avendogli date delle ferite, se n'andarono, lasciandolo mezzo morto.And IESVS taking it, said, A certaine man vvent dovvne from Hierusalem into Iericho, and fel among theeues, vvho also spoiled him, and giuing him vvoundes vvent avvay leauing him halfe-dead.Suscipiens autem Jesus, dixit: Homo quidam descendebat ab Jerusalem in Jericho, et incidit in latrones, qui etiam despoliaverunt eum: et plagis impositis abierunt semivivo relicto.
31And it chanced, that a certain priest went down the same way: and seeing him, passed by.Or avvenne, che passò per là stessa strada un sacerdote, il quale vedutolo passò oltre.And it chaunced that a certaine Priest vvent dovvne the same vvay: and seeing him, passed by.Accidit autem ut sacerdos quidam descenderet eadem via: et viso illo præterivit. 32In like manner also a Levite, when he was near the place and saw him, passed by.Similmente anche un Levita arrivato vicino a quel luogo, e veduto colui, tirò innanzi.In like maner also a Leuite, vvhen he vvas neere the place, and savv him, passed by.Similiter et Levita, cum esset secus locum, et videret eum, pertransiit. 33But a certain Samaritan, being on his journey, came near him: and seeing him, was moved with compassion:Ma un Samaritano, che facea suo viaggio, giunse presso a lui: e vedutolo, si mosse a compassione.But a certaine Samaritane going his iourney, came neere him: and seeing him, vvas moued vvith mercie.Samaritanus autem quidam iter faciens, venit secus eum: et videns eum, misericordia motus est. 34And going up to him, bound up his wounds, pouring in oil and wine: and setting him upon his own beast, brought him to an inn and took care of him.E se gli accostò, e fasciò le ferite di lui, spargendovi sopra olio, e vino; e messolo sul suo giumento, lo condusse all'albergo, ed ebbe cura di esso.And going vnto him, bound his vvoundes, povvring in oile and vvine: and setting him vpon his ovvne beast, brought him into an inne, and tooke care of him.Et appropians alligavit vulnera ejus, infundens oleum et vinum: et imponens illum in jumentum suum, duxit in stabulum, et curam ejus egit. 35And the next day he took out two pence and gave to the host and said: Take care of him; and whatsoever thou shalt spend over and above, I, at my return, will repay thee.E il dì seguente tirò fuori due denari, e gli dette all'ostiere, e dissegli: Abbi cura di lui: e tutto quello, che penderai di più, te lo restituirò al mio ritorno.And the next day he tooke forth tvvo pence, and gaue to the host, and said, Haue care of him: and vvhatsoeuer thou shalt supererogate, I at my returne vvil repay thee.Et altera die protulit duos denarios, et dedit stabulario, et ait: Curam illius habe: et quodcumque supererogaveris, ego cum rediero reddam tibi. 36Which of these three, in thy opinion, was neighbour to him that fell among the robbers?Chi di questi tre ti pare egli essere stato prossimo per colui, che dette negli assassini?Vvhich of these three in thy opinion vvas neighbour to him that fel among theeues?Quis horum trium videtur tibi proximus fuisse illi, qui incidit in latrones ?
37But he said: He that shewed mercy to him. And Jesus said to him: Go, and do thou in like manner.E quegli rispose: Colui, che usò ad esso misericordia. E Gesù gli disse: Va, fa anche tu allo stesso modo.But he said, He that did mercie vpon him. And IESVS said to him, Goe, and doe thou in like maner.At ille dixit: Qui fecit misericordiam in illum. Et ait illi Jesus: Vade, et tu fac similiter. 38Now it came to pass, as they went, that he entered into a certain town: and a certain woman named Martha received him into her house.E avvenne, che essendo in viaggio, entrò egli in un certo castello: e una donna, per nome Marta, lo ricevette in sua casa:And it came to passe as they vvent, and he entred into a certaine tovvne: and a certaine vvoman named Martha, receiued him into her house,Factum est autem, dum irent, et ipse intravit in quoddam castellum: et mulier quædam, Martha nomine, excepit illum in domum suam, 39And she had a sister called Mary, who, sitting also at the Lord’s feet, heard his word.E questa aveva una sorella chiamata Maria, la quale ancora assisa a' piedi del Signore, ascoltava le sue parole.and she had a sister called Marie. vvho sitting also at our Lords feete, heard his vvord.et huic erat soror nomine Maria, quæ etiam sedens secus pedes Domini, audiebat verbum illius. 40But Martha was busy about much serving. Who stood and said: Lord, hast thou no care that my sister hath left me alone to serve? Speak to her therefore, that she help me.Marta poi si affannava tra le molte faccende di casa: e si presentò, e disse: Signore, a te non cale, che mia sorella mi abbia lasciata sola alle faccende di casa? Dille adunque, che mi dia una mano.But Martha vvas busie about much seruice. vvho stoode and said, Lord, hast thou no care that my sister hath left me alone to serue? speake to her therfore, that she help me.Martha autem satagebat circa frequens ministerium: quæ stetit, et ait: Domine, non est tibi curæ quod soror mea reliquit me solam ministrare ? dic ergo illi ut me adjuvet. 41And the Lord answering, said to her: Martha, Martha, thou art careful and art troubled about many things:Ma il Signore le rispose, e disse: Marta, Marta, tu ti affanni, e ti inquieti per un gran numero di cose.And our Lord ansvvering said to her, Martha, Martha, thou art careful, and art troubled about very many things.Et respondens dixit illis Dominus: Martha, Martha, sollicita es, et turbaris erga plurima, 42But one thing is necessary. Mary hath chosen the best part, which shall not be taken away from her.Eppure una sola è necessaria. Maria ha eletto la miglior parte, che nun le sarà levata.But one thing is necessarie. Marie hath chosen the best part vvhich shal not be taken avvay from her.porro unum est necessarium. Maria optimam partem elegit, quæ non auferetur ab ea.
10:1
Other seventy-two. Most Greek copies, and the Syriac version, have seventy, as in the Protestant translation. Yet there seems no doubt but the true number was seventy-two. For seventy-two may be called seventy; but had they been only seventy, they could never have been called seventy-two. This was also the exact number of the judges chosen to assist Moses; (Exodus 24:1.) though called seventy, (Numbers 11:16.) as it is evident, because there were six chosen out of every one of the twelve tribes. In like manner the exact number of the interpreters called the Septuagint must have been seventy-two; and also the just number of the Sanhedrim.
Witham
Two and two, that one might be a help and comfort to the other; as also a witness of the carriage and behaviour of his companion. (Witham)
10:4
Tirinus
As Moses formerly chose twelve elders as princes and fathers of the twelve tribes of Israel, and afterwards gave to each of these elders six others, to assist them in the arduous work of governing the people, so our divine Saviour chose twelve apostles to govern his Church. He likewise afterwards gave six disciples to each apostle, which makes 72, to serve as priests, and assist in governing the Church. (Tirinus)
Calmet
Salute no man, that is go forwards promptly, and do not stay to amuse yourselves with vain compliments and useless civilities towards those whom you meet. This was a proverb. Eliseus said the same to Giezi, when he sent him to restore life to the child of the widow of Sunamis. If any man meet you, salute him not; think of nothing but of executing the orders I give you. (Calmet)
10:15
Calmet
And thou, Capharnaum, etc. Capharnaum is situated on the western coast of the sea of Tiberias. Christ having left Nazareth, made the former city the usual place of his abode. There was no city in which he had preached so much, or wrought so many miracles. On this account, he said it was exalted to the heavens; but for its incredulity he threatens it shall be cast down even unto hell. (Calmet)
10:18
Witham
I saw Satan as lightning, etc. Many expound it in this manner: I, who am from eternity, saw Satan with all the rebellious angels, as glorious as they were, fall from heaven; fear then, and tremble, though you have received such favours from God. Others take it in this sense, that Christ, by his incarnation, hath seen the power of the devils lessened and confounded, according to what he also said, (John 12:31.) Now shall the prince of this world be cast out. (Witham)
Calmet
What connexion have these words with what goes before? Some understand them thus: the reign of the devil is near at an end; this prince of darkness is going to be overturned; he will fall from the air, where he reigns, with the same precipitation as lightning, which cuts the clouds and presently disappears. It is almost the same thing he says in other places. "The prince of this world is already judged; behold now is the judgment of this world; behold now the prince of this world shall be cast forth! When I sent you to preach the gospel to the poor, I saw Satan fall; I saw his empire overturned. The last effort which this empire of darkness shall make is the death of our Saviour, as he himself says: This is your hour, and the power of darkness. Since his resurrection he has bound the dragon in the abyss for a thousand years; he has shut up the entrance, and sealed it with his seal." (Apocalypse 12:9.; Apocalypse 20:2.) Others think that Jesus speaks here of the fall of Lucifer, at the beginning of the creation. Wishing to give his disciples a lesson in humility, on account of the vain complacency which he saw they took in the miracles they wrought, he says to them: Beware of pride, that precipitated the first angel from heaven: I have seen him in the glory with which he was surrounded, and I have seen him hurried into the abyss. Fear, lest the same should happen to you. The former explanation appears to us more simple and literal. (Calmet)
10:19
Given you power, etc. By these words our Saviour seems to insinuate, that the venom of serpents, and the other noxious qualities of some animals, proceed from the malice of the devil. These are the arms and the instruments he makes use of to kill us, being the prince of death and a murderer from the beginning, as the Scripture styles him. The Jews attributed sickness, poisons, and every thing of the same kind to evil spirits.
10:21
Witham
He rejoiced in the Holy Ghost. In almost all Greek copies, we read in spirit, without holy. And it is expounded of Christ's own spirit. (Witham)
Denis the Carthusian
I give thanks, etc. In this verse we see plainly refuted the heretical Marcion, and his follower Manicheus, who asserted that God was not the creator of the earth, or of any thing existing on the earth. St. Epiphanius says, that in a gospel written by Marcion, the words Father and earth were entirely omitted. Who does not here deplore the blindness of heretics, who, in order to spread their errors, do not hesitate thus to corrupt the original Scripture received by the whole Christian world!!! (Denis the Carthusian)
10:25
Calmet
Eternal life? The law of Moses does not expressly promise eternal life to the observers of it, but confines its promises to temporal blessings during this life. Still we always find that the Jews hoped in another life after this. This opinion is clearly observable in the books of Scripture, written both before and after the captivity, and in Josephus and Philo. (Calmet)
10:29
Maldonatus
Neighbour? It appears this was a celebrated controversy among the doctors of the law; some probably affirming, that the Jews only were so; while others maintained that their friends alone were their neighbours. (Maldonatus)
10:30
Witham
A certain man, etc. This some would have to be a history: others rather judge it spoken by way of parable, to teach us to perform offices of charity towards all men without exception. (Witham)
Maldonatus
Were we to adhere to the mere words of this parable, it would seem to follow, that only those who do us good were to be esteemed our neighbours; for the context seems to intimate, that the Levite and the priest were not neighbours to the man who fell among the robbers, because they did not assist him. But according to the opinion of most fathers, the intent of this parable is the shew, that every person who has need of our assistance is our neighbour. (Maldonatus)
10:31
Tirinus
Our Saviour here shews the Jewish priests how preposterous was their behaviour, who, though scrupulously exact in performing all external acts of religion, entirely neglected piety, mercy, and other more essential duties. The Jews despised the Samaritans as wicked and irreligious men; but our Saviour here tells them that they were less exact in works of charity towards their neighbours than the very Samaritans. (Tirinus)
10:34
Origene † 253 d.C.
This is the allegorical meaning of the parable: The man that fell among robbers, represents Adam and his posterity; Jerusalem, the state of peace and innocence, which man leaves by going down to Jericho, which means the moon, the state of trouble and sin: the robbers represent the devil, who stripped him of his supernatural gifts, and wounded him in his natural faculties: the priest and Levite represent the old law: the Samaritan, Christ; and the beast, his humanity. The inn means the Church; wine, the blood of Christ; oil, his mercy; whilst the host signifies St. Peter and his successors, the bishops and priests of the Church. (Origen, St. Jerome, St. Ambrose, St. Augustine, and others)
10:40
Maldonatus
Calvin here ridicules the professors of evangelical poverty, because they gather from this place that there are two states of life, viz. the active and the contemplative, figured by Martha and Mary. But what will he answer, when he is informed, that this is the opinion not merely of monks, but even of a St. Augustine, (Serm. xxvii. De verbis Domini,) of a St. Jerome, (Com. 3 cap. of Jeremiah,) of a St. Gregory, and many others? Not that they were ignorant that there was another more natural explanation; but they were of opinion that nothing could be found more proper for the illustration of these different states of life. (Maldonatus)
10:42
Witham
One thing is necessary. Some think that Christ's meaning was, that Martha was preparing many dishes, when one was sufficient. But others, that this one thing necessary, was to learn, and comply with the will of God; which Mary was employed about. (Witham)
10:21
He rejoiced in the Holy Ghost.... That is, according to his humanity he rejoiced in the Holy Ghost, and gave thanks to his eternal Father.
10:1
As the twelue Apostles did represent the higher degree of the clergie, called Bishops: so these Seuentie tvvo beare the figure of the inferiour clergie, called Priests. Beda.
Liturgia The Gospel vpō S. Markes day and S. Lukes.
10:7
Concordanza 1. Tim. 5, 18.
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Differences of paines and damnation in Hel according to the differences of demerites. Aug. li. •. c. 5. cont. Iulian.
10:13
True penance not onely to lead a new life, but to punish the body by such things as here be recorded, for the il life past.
10:16
It is al one to despise Christ, and to despise his Priests and Ministers in the the Catholike Church: to refuse his doctrine, & theirs.
10:21
21. To litle ones) By this place euery vulgar artificer may not presume that God hath reuealed al truth to him, and therfore refuse to be taught of the learned. for Christ did not aftervvard endevv fishers and vulgar men nor any other vvith the gifts of vvisdom and tonges, vvithout their industrie, study, and teaching, though at the beginning, of great prouidence he did it, that it might be cleere to the vvorld, The humble vnlearned Catholike knovveth Christ better then the proud learned Heretike. that al Nations vvere conuerted to him not by persuasion of cunning Orators or subtil Disputers, but by the plaine force of his grace and truth, vvhich S. Augustine counteth greater then al other miracles. Further we are taught by this place, that the poore humble obedient children of the Church knovv by their faith the high mysteries of Christes Diuinity, and his presence in the B. Sacrament, and such like: rather then Arius, Caluin, and other like proud Scribes and Pharisees.
10:23
Liturgia The Gospel vpō 12 Sunday after Pētecost.
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Concordanza Deu. 6, 5
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Concordanza Leu. 19, 18.
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28. This doe.) Not by faith only, but by keeping Gods commaundements we obtaine life euerlasting: not onely by beleeuing, but by doing. The heretikes say that it is impossible to keepe this commaundement of louing God with al our hart. The commaundements possible to be kept. But the Scriptures giue vs examples of diuers that haue kept and fulfilled it, as far as is requisite in this life. 3. reg. 14, 8. •. Par. 15, 15. Ps. 118, 10. Ecclci. 47, 9, 10. 4 Reg. 20, 3. 5. Luc. 1, 5. And if it vvere impossible to keepe it, and yet by Christ proposed for the meane to obtaine life euerlasting, he had mocked this Lavvyer and others, and not taught them.
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30. Halfe dead.) Here is signified man vvounded very sore in his vnderstanding and free-wil, Conc. Araus. • cap. 25. to. 1. and al other povvers of soule and body, by the sinne of Adam: but yet that neither vnderstanding, nor free-vvil, The parable of the vvounded man, explicated. nor the rest vvere extinguished in man or taken avvay. The Priest and Leuite, signifie the Lavv of Moyses: Conc. this Samaritane, is Christ the Priest of the nevve Testament: the oile and vvine, Cōc, Trid. his Sacraments: the host, the priests his ministers. Vvhereby is signified, that the Lavv could not recouer the spiritual life of mankind from the death of sinne, Sest. 6. c. 1. that is, iustifie man: but Christ onely, vvho by his passion and the grace and vertue thereof ministred in and by his Sacraments, iustifieth, and increaseth the iustice of man, healing and abling free-vvil to doe al good vvorkes.
S. Augustin saith that the Apostle (1. Cor. 9.) according to this place did supererogate, that is, did more then he needed or was bound to doe, when he might haue required al duties for preaching the Gospel, but would nor. li. de ep. Monach. c. 5. whereof it cō meth, that the workes which we doe more then precept, be called workes of Supererogation: & whereby it is also euident against the Protestāts, that there be such workes. See Optatus li. 6. cont. Pardon. how aptly he applyeth this parable to S. Paules counsel of virginitie (1 Cor. 7) as to a worke of supererogation.
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Superogaueris, 〈Greek〉.
10:38
Liturgia The Gospel vpon the Assumptiō of our Lady Aug. 15.
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42. Marie the best part.) Tvvo notable exāples, one of the life Actiue, in Martha: the other of the life Contēplatiue, The Contemplatiue or Religious life, better then the Actiue and secular. in Maried representing vnto vs, that in holy Church there should be alvvaies some to serue God in both these seueral sorts. The life contēplatiue is here preferred before the actiue, the Religious of both sexes are of that more excellent state, and therfore our Protestants haue wholy abandoned them out of their common wealth, which the true Church neuer wanted. But to say truth, they haue neither Martha nor Marie. our Lord geue them grace to see their miserie, If ours were not answerable to their profession, or were degenerated, why haue they no new ones? if our Churches Votaries vowed vnlawful things, Chastitie, Pouertie, Obedience, Pilgrimage: what other Votaries or lawful vowes haue they? For, to offer voluntarily by vow (besides the keeping of Gods commaundements, Vovves and votaries. wherevnto we are bound by precept and promise in our Baptisme) our soules, bodies, goods, or any other acceptable thing to God, is an acte of soueraine worship belonging to God onely: and there was neuer true religion without such vowes and Votaries. If there be none in their whole Church that professe contemplation, or that vow any thing at al to God voluntarily, neither in their bodies nor in their goods: God and the world knovv they haue no Church nor religion at al.
10:1
Taziano il Siro † 180 d.C. The Diatessaron 15
… And thou, Capernaum, which art exalted unto heaven, shalt sink down unto Hades; for if there had been in Sodom the wonders which were [31] in thee, it would have remained until this day. And now I say unto thee, that for the land of Sodom there shall be quiet in the day of judgement, more than for thee.
sant'Ireneo di Lione † 202 d.C. Against Heresies 2.21
… He could not, in regard to the second [Duo] Decad, show forth [any emblem of it] through the number of the apostles being [already] constituted a type. For [He made choice of no such other number of disciples; but] after the twelve apostles, our Lord is found to have sent seventy others before Him.
Eusebio di Cesarea † 339 d.C. The Church History of Eusebius 1.10.5
5. Our Saviour and Lord, not long after the beginning of his ministry, called the twelve apostles, and these alone of all his disciples he named apostles, as an especial honor. And again he appointed seventy others whom he sent out two by two before his face into every place and city whither he himself was about to come.
Eusebio di Cesarea † 339 d.C. The Church History of Eusebius 1.12.1
1. The names of the apostles of our Saviour are known to every one from the Gospels. But there exists no catalogue of the seventy disciples.
sant'Agostino d'Ippona † 430 d.C. Of the Work of Monks 7
… Into whatsoever house ye shall enter, first say, Peace be to this house. And if the son of peace be there, your peace shall rest upon him: if not, it shall return to you. And in the same house remain, eating and drinking such things as are with them: for the workman is worthy of his hire.”
sant'Agostino d'Ippona † 430 d.C. The Harmony of the Gospels 2.23
… And thereafter Luke proceeds to another subject altogether, and not to what followed in the actual order of time. The passage runs: “ And after these things , the Lord appointed other seventy-two also.”
sant'Agostino d'Ippona † 430 d.C. Ten Homilies on the First Epistle of John 1.12
… For see how those took scandal as from the sun, those carnal ones to whom Christ preached of His flesh, saying, “He that eateth not the flesh of the Son of Man and drinketh His blood, shall have no life in him.” Some seventy persons
10:2
Taziano il Siro † 180 d.C. The Diatessaron 15
[15] And after that, Jesus set apart from his disciples other seventy, and sent them two and two before his face to every region and city whither he was purposing to [16] go.
sant'Ambrogio † 397 d.C. On the Holy Spirit 1.pref.10
10. Nor was it without a reason that he put the fleece neither in a field nor in a meadow, but in a threshing-floor, where is the harvest of the wheat: “For the harvest is plenteous, but the labourers are few;”
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 51.0
On the words of the Gospel, Luke x. 2 , “The harvest truly is plenteous,” etc.
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 51.1
1. By the lesson of the Gospel which has just been read, we are reminded to search what that harvest is of which the Lord says, “The harvest truly is great, but the labourers are few. Pray ye the Lord of the harvest, that He would send forth labourers into His harvest.”
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 51.2
… Let us prove this; and whereby, but by the Scripture of God, the Lord of the harvest? See we have it said there in this present lesson, “The harvest is great, but the labourers are few. Pray ye the Lord of the harvest, that He would send forth labourers into His harvest.”
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Taziano il Siro † 180 d.C. The Diatessaron 15
[15] And after that, Jesus set apart from his disciples other seventy, and sent them two and two before his face to every region and city whither he was purposing to [16] go. And he said unto them, The harvest is abundant, and the labourers are few: [17] entreat now the Lord of the harvest, that he send forth labourers into his harvest.
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 51.2
… See we have it said there in this present lesson, “The harvest is great, but the labourers are few. Pray ye the Lord of the harvest, that He would send forth labourers into His harvest.” But because in that harvest there were to be gainsaying and persecuting Jews, He says, “Behold, I send you forth as lambs among wolves.”
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Taziano il Siro † 180 d.C. The Diatessaron 15
… And he said unto them, The harvest is abundant, and the labourers are few: [17] entreat now the Lord of the harvest, that he send forth labourers into his harvest. Go [18] [Arabic, p. 59] ye: and lo, I am sending you as lambs among wolves.
Tertulliano † 220 d.C. The Five Books Against Marcion 4.24
… When the children of Israel went out of Egypt, the Creator brought them forth laden with their spoils of gold and silver vessels, and with loads besides of raiment and unleavened dough; whereas Christ commanded His disciples not to carry even a staff
Origene † 254 d.C. Origen De Principiis iv.1.18
18. And now, if we institute a similar examination with regard to the Gospels, how shall it appear otherwise than absurd to take the injunction literally, “Salute no man by the way?”
Origene † 254 d.C. Origen De Principiis iv.1-2.18
18. And if we go to the Gospel and institute a similar examination, what would be more irrational than (to take literally the injunction), “Salute no man by the way,”
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 51.5
… “Carry,” He saith, “neither purse, nor scrip, nor shoes; and salute no man by the way. And into whatsoever house ye enter, say, Peace be to this house. If the Son of peace be there, your peace shall rest upon it; if not, it shall return to you again.”
10:5
Taziano il Siro † 180 d.C. The Diatessaron 15
… And he said unto them, The harvest is abundant, and the labourers are few: [17] entreat now the Lord of the harvest, that he send forth labourers into his harvest. Go [18] [Arabic, p. 59] ye: and lo, I am sending you as lambs among wolves. Take not with you [19] purses, nor a wallet, nor shoes; neither salute any man in the way.
Tertulliano † 220 d.C. The Five Books Against Marcion 4.24
… “Gird up thy loins, and take my staff in thine hand, and go thy way: if thou meet any man, salute him not; and if any salute thee, answer him not again.” For what is a wayside blessing but a mutual salutation as men meet? So also the Lord commands: “Into whatsoever house they enter, let them say, Peace be to it.”
Tertulliano † 220 d.C. On Prayer 26
… you have seen your Lord;” —especially “a stranger,” lest perhaps he be “an angel.” But again, when received yourself by brethren, you will not make earthly refreshments prior to heavenly, for your faith will forthwith be judged. Or else how will you—according to the precept
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 1
Oh address, that bringeth countless blessings to us! This also Christ bade the Apostles to use as their first word when entering into houses. (
sant'Agostino d'Ippona † 430 d.C. A Treatise on Rebuke and Grace 46
… For the sake of which peace, moreover, the Lord Jesus Christ Himself said to His disciples, “Into whatsoever house ye enter first, say, Peace be to this house; and if the son of peace be there, your peace shall rest upon it; but if not, it shall return to you again.”
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Taziano il Siro † 180 d.C. The Diatessaron 15
… [17] entreat now the Lord of the harvest, that he send forth labourers into his harvest. Go [18] [Arabic, p. 59] ye: and lo, I am sending you as lambs among wolves. Take not with you [19] purses, nor a wallet, nor shoes; neither salute any man in the way. And [20] whatsoever house ye enter, first salute that house:
10:7
Taziano il Siro † 180 d.C. The Diatessaron 15
… Go [18] [Arabic, p. 59] ye: and lo, I am sending you as lambs among wolves. Take not with you [19] purses, nor a wallet, nor shoes; neither salute any man in the way. And [20] whatsoever house ye enter, first salute that house: and if there be there a son of peace, [21] let your peace rest upon him; but if there be not, your peace shall return to you.
Tertulliano † 220 d.C. The Five Books Against Marcion 4.24
… For Elisha enjoined upon his servant the same salutation when he met the Shunammite; he was to say to her: “Peace to thine husband, peace to thy child.” Such will be rather our Antitheses ; they compare Christ with, instead of sundering Him from, the Creator. “The labourer is worthy of his hire.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 32
After this, that they may not say, “Dost thou then command us to live by begging?” and be ashamed of this, He signifies the thing to be a debt, both by calling them “workmen,” and by terming what was given, “hire.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 46
… So He Himself used to teach: for, “Learn of me,” saith He, “for I am meek and lowly in heart.” He did not say, “for I fasted,” although surely He might have spoken of the forty days, yet He saith not this; but, “I am meek and lowly in heart.” And again, when sending them out, He said not, “Fast,” but, “Eat of all that is set before you.”
san Giovanni Crisostomo † 407 d.C. Homilies on 2 Thessalonians 5
And yet even if they had eaten, it would not have been for nought. “For the laborer,” he says, “is worthy of his hire.” (
san Giovanni Crisostomo † 407 d.C. Homilies on 1 Timothy 15
The “honor” of which he here speaks is attention to them, and the supply of their necessities, as is shown by his adding, “Thou shalt not muzzle the ox that treadeth out the corn” ( Deut. xxv. 4 .); and, “The laborer is worthy of his reward.” (
sant'Agostino d'Ippona † 430 d.C. Of the Work of Monks 8
… “Have we not,” saith he, “leave to eat and to drink? have we not leave to lead about a woman, a sister?” What leave meant he, but what the Lord gave unto them whom He sent to preach the kingdom of heaven, saying, “Those things which are (given) of them, eat ye;
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 71.15
… I ask but as reward for my labour, that I may sell dearer than I have bought: for whence can I live, when it hath been written, “the worker is worthy of his reward”?
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 104.18
… Doth God take care for oxen? For our sakes therefore the Scripture saith it.” How then doth the earth bring forth grass for the cattle? Because “the Lord hath ordained that they which preach the Gospel should live of the Gospel.” He sent preachers, saying unto them, “Eat such things as are set before you of them: for the labourer is worthy of his hire.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 147.12
… Fruit is due to the rain, food is due to the servant, as the Lord saith, “Eat such things as they give you:” and that they should not think that they gave aught of their own, He added, “for the labourer is worthy of his hire.”
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Taziano il Siro † 180 d.C. The Diatessaron 15
… neither salute any man in the way. And [20] whatsoever house ye enter, first salute that house: and if there be there a son of peace, [21] let your peace rest upon him; but if there be not, your peace shall return to you. And be ye in that house eating and drinking what they have: for the labourer is worthy of [22] his hire.
san Giovanni Crisostomo † 407 d.C. Homilies on Colossians 3
Do not, I pray you, think that these things are spoken from us; it is the Grace of God which worketh in the unworthy, not for our sakes, but for yours. Hear ye then what Christ saith. “If the house be worthy, let your peace come upon it.” ( Matt. x. 13–15 .) And how becometh it worthy? If “they receive you” (
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Taziano il Siro † 180 d.C. The Diatessaron 15
… and if there be there a son of peace, [21] let your peace rest upon him; but if there be not, your peace shall return to you. And be ye in that house eating and drinking what they have: for the labourer is worthy of [22] his hire. And remove not from house to house. And into whatsoever city ye enter, [23] and they receive you, eat what is presented to you:
Tertulliano † 220 d.C. The Five Books Against Marcion 4.24
… That the kingdom of God was neither new nor unheard of, He in this way affirmed, whilst at the same time He bids them announce that it was near at hand.
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 18.16
… “And the foundations of the round world were revealed” ( ver. 15 ). And the Prophets, who were not understood, and upon whom was to be built the world of believers in the Lord, were revealed. “At Thy chiding, O Lord:” crying out, “The kingdom of God is come nigh unto you.”
10:10
Taziano il Siro † 180 d.C. The Diatessaron 15
… And be ye in that house eating and drinking what they have: for the labourer is worthy of [22] his hire. And remove not from house to house. And into whatsoever city ye enter, [23] and they receive you, eat what is presented to you: and heal the sick that are [24] therein, and say unto them, The kingdom of God is come near unto you.
10:11
Taziano il Siro † 180 d.C. The Diatessaron 15
… And remove not from house to house. And into whatsoever city ye enter, [23] and they receive you, eat what is presented to you: and heal the sick that are [24] therein, and say unto them, The kingdom of God is come near unto you. But whatsoever city ye enter, and they receive you not, go out into the market, and say, [25]
Tertulliano † 220 d.C. The Five Books Against Marcion 4.24
He likewise adds, that they should say to such as would not receive them: “Notwithstanding be ye sure of this, that the kingdom of God is come nigh unto you.”
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 38.23
… whither has he gone? He abides still in the place where he was, yet has he “got out of this.” How has he got out of it? By the good account he has rendered, and by his most satisfactory defence. This is what the holy Apostles did when they “shook off the dust from their feet”
10:12
Taziano il Siro † 180 d.C. The Diatessaron 15
… and heal the sick that are [24] therein, and say unto them, The kingdom of God is come near unto you. But whatsoever city ye enter, and they receive you not, go out into the market, and say, [25] Even the dust that clave to our feet from your city, we shake off against you; but [26] know this, that the kingdom of God is come near unto you.
sant'Ireneo di Lione † 202 d.C. Against Heresies 4.36.4
… “an example of the righteous judgment of God,” that all may know, “that every tree that bringeth not forth good fruit shall be cut down, and cast into the fire.” And it is He who uses [the words], that it will be more tolerable for Sodom in the general judgment than for those who beheld His wonders, and did not believe on Him, nor receive His doctrine.
sant'Ireneo di Lione † 202 d.C. Against Heresies 5.27
… And why is this? Has the Word come for the ruin and for the resurrection of many? For the ruin, certainly, of those who do not believe Him, to whom also He has threatened a greater damnation in the judgment-day than that of Sodom and Gomorrah;
sant'Agostino d'Ippona † 430 d.C. A Treatise on the Spirit and the Letter 48
… But inasmuch as in the kingdom of God the saints differ in glory as one star does from another, so likewise, in the condemnation of everlasting punishment, it will be more tolerable for Sodom than for that other city;
10:13
san Giovanni Crisostomo † 407 d.C. Homilies on Ephesians 9
… And suppose even such a thing were done, it would be for some good; for we upbraid children, we know, when we desire to make them feel. And so Christ too on that occasion began to upbraid the cities, saying, “Woe unto thee, Chorazin! woe unto thee, Bethsaida!” (
sant'Agostino d'Ippona † 430 d.C. A Treatise on the Predestination of the Saints 2.23
… And this the Lord, reproaching them, declares when He says, “Woe unto thee, Chorazin and Bethsaida, because if the mighty works had been done in Tyre and Sidon which have been done in you, they would long ago have repented in dust and ashes.”
10:15
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 23
Wherefore comes He with “His mother to Capernaum”? for He hath done no miracle there, and the inhabitants of that city were not of those who were rightminded towards Him, but of the utterly corrupt. And this Christ declared when He said, “And thou, Capernaum, which are exalted to heaven, shall be thrust down to hell.” (
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 51.8
… Nor need we go far; in the same discourse a little while afterwards He says, “And thou, Capernaum, which art exalted to heaven, shall be thrust down to hell.”
10:16
san Giustino † 165 d.C. The First Apology 63
… nor the Son, but the Father, and they to whom the Son revealeth Him.” Now the Word of God is His Son, as we have before said. And He is called Angel and Apostle; for He declares whatever we ought to know, and is sent forth to declare whatever is revealed; as our Lord Himself says, “He that heareth Me, heareth Him that sent Me.”
Taziano il Siro † 180 d.C. The Diatessaron 15
[32] [Arabic, p. 60] And he said again unto his apostles, Whosoever heareth you heareth me; and whosoever heareth me heareth him that sent me: and whosoever wrongeth you wrongeth me; and whosoever wrongeth me wrongeth him that sent me.
sant'Ireneo di Lione † 202 d.C. Against Heresies 3.pref
… For the Lord of all gave to His apostles the power of the Gospel, through whom also we have known the truth, that is, the doctrine of the Son of God; to whom also did the Lord declare: “He that heareth you, heareth Me; and he that despiseth you, despiseth Me, and Him that sent Me.”
Tertulliano † 220 d.C. The Five Books Against Marcion 4.24
… The form of it which He uses—“He that despiseth you, despiseth me”
san Tascio Cecilio Cipriano † 258 d.C. The Epistles of Cyprian 54.4
… “They have not despised thee, but they have despised me.” And the Lord also in the Gospel says, “He that heareth you, heareth me, and Him that sent me; and he that rejecteth you, rejecteth me; and he that rejecteth me, rejecteth Him that sent me.”
san Tascio Cecilio Cipriano † 258 d.C. The Epistles of Cyprian 68.4
… “He that heareth you, heareth me; and he that heareth me, heareth Him that sent me; and he that despiseth you, despiseth me, and Him that sent me.”
san Gregorio di Nissa † 395 d.C. Against Eunomius 3.3
… See to what an end these wise men’s acuteness leads, how by them the word of the Lord is made good, which says, “He that despiseth Me despiseth Him that sent Me
sant'Agostino d'Ippona † 430 d.C. The Harmony of the Gospels 4.5
… “He that receiveth you receiveth me;” and “Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me”? Or is it possible for one not to be against Him, although he may be against His disciples? Nay; for what shall we make then of words like these: “He that despiseth you, despiseth me;”
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 52.0
On the words of the Gospel, Luke x. 16 , “He that rejecteth you rejecteth me.”
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 52.1
1. What our Lord Jesus Crist at that time spake to His disciples was put in writing, and prepared for us to hear. And so we have heard His words. For what profit would it be to us if He were seen, and were not heard? And now it is no hurt, that He is not seen, and yet is heard. He saith then, “He that despiseth you, despiseth Me.”
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 89.2
… for by His Church He has come, and by His Church He speaks to the Gentiles. For to this are to be referred the words that He spake, “He that receiveth you, receiveth me;” and, “He that despiseth you, despiseth me.”
Early Popes (Pseudo-Isidorian Decretals) The Epistles of Pope Pontianus 1
… For of them it is said: He that hurteth you, hurteth me; and he that doeth you an injury, shall receive again that which he hath done unrighteously. And elsewhere: He that heareth you, heareth me; and he that despiseth you, despiseth me; and he that despiseth me, despiseth Him that sent me.
10:17
Taziano il Siro † 180 d.C. The Diatessaron 15
… He said unto them, I beheld [35] Satan fallen like lightning from heaven. Behold, I am giving you authority to tread upon serpents and scorpions, and the whole race of the enemy; and nothing shall [36] hurt you. Only ye must not rejoice that the devils are subject unto you; but be glad that your names are written in heaven.
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 92.7
… nor to wish as for some great thing to learn these things of Me.” The disciples returned with joy and exultation, saying, “Lo, even the devils are subject unto us through Thy Name.”
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 95.0
On the words of the Gospel, John xvi. 24 , “Hitherto have ye asked nothing in my name;” and on the words of
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 95.1
… “Hitherto have ye asked nothing in My Name.” Is He not speaking to those disciples, who, after He had sent them, having given them power to preach the Gospel, and to do mighty works, returned with joy, and said to Him, “Lord, even the devils are subject unto us through Thy Name”?
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 13.17
… The disciples, in truth, themselves said, boasting, “Behold, Lord, in Thy name even the devils are subject to us.” Rightly indeed they confessed, they brought the honor to the name of Christ; and yet what does He say to them? “Do not ye glory in this, that the devils are subject to you; but rejoice that your names are written in heaven.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 147.8
… We may have certain names with God, that God may know our names, this we ought to wish, for this to act, for this to busy ourselves, as far as we are able; not to rejoice in other things, not even in certain spiritual gifts.…When the disciples returned from their mission exulting, and saying, “Lord, even the devils are subject unto us in Thy Name”
papa san Gregorio I Magno † 604 d.C. Register of the Epistles of St. Gregory the Great 5.39
… For we ought to remember how, when the disciples returned with joy from preaching, and said to their heavenly Master, Lord, in thy name even the devils are subject unto us (
10:18
sant'Ignazio di Antiochia † 108 d.C. Epistle to the Philippians 10
Darest thou, then, who didst fall “as lightning”
Taziano il Siro † 180 d.C. The Diatessaron 15
[33] And those seventy returned with great joy, and said unto him, Our Lord, even [34] the devils also are subject unto us in thy name.
sant'Ireneo di Lione † 202 d.C. Against Heresies 3.17.3
… throughout all the earth, “the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and piety, the spirit of the fear of God.” This Spirit, again, He did confer upon the Church, sending throughout all the world the Comforter from heaven, from whence also the Lord tells us that the devil, like lightning, was cast down.
Tertulliano † 220 d.C. A Treatise on the Soul 17
… and yet for all he went on playing the philosopher even before he died. We may not, I say, we may not call into question the truth of the (poor vilified) senses, lest we should even in Christ Himself, bring doubt upon the truth of their sensation; lest perchance it should be said that He did not really “behold Satan as lightning fall from heaven;”
Tertulliano † 220 d.C. The Five Books Against Marcion 2.10
… nor placed with a cherub upon God’s holy mountain, that is to say, in the heights of heaven, from which the Lord testifies that Satan fell; nor detained amongst the stones of fire, and the flashing rays of burning constellations, whence Satan was cast down like lightning.
Origene † 254 d.C. Origen De Principiis 1.5.5
… For if, as some think, he was a nature of darkness, how is Lucifer said to have existed before? Or how could he arise in the morning, who had in himself nothing of the light? Nay, even the Saviour Himself teaches us, saying of the devil, “Behold, I see Satan fallen from heaven like lightning.”
Archelao † fl. 278 d.C. The Acts of the Disputation with the Heresiarch Manes 20
… And to whom, then, did the Lord Jesus address Himself, when in these terms He taught men to pray: “When ye pray, say, Our Father which art in heaven;” and again, “Pray to your Father which is in secret?” But it was of Satan that He spoke when He said, that He “beheld him as lightning fall from heaven;”
Archelao † fl. 278 d.C. The Acts of the Disputation with the Heresiarch Manes 32
… And certainly whosoever will, may keep the commandments; and whosoever shall despise them, and turn aside to what is contrary to them, shall yet without doubt have to face this law of judgment. Hence also certain of the angels, refusing to submit themselves to the commandment of God, resisted His will; and one of them indeed fell like a flash of lightning
sant'Atanasio di Alessandria † 373 d.C. Life of Antony. (Vita Antoni.) 16
… Often they would beat me with stripes, and I repeated again and again, “Nothing shall separate me from the love of Christ ,” and at this they rather fell to beating one another. Nor was it I that stayed them and destroyed their power, but it was the Lord, who said, “I beheld Satan as lightning fall from Heaven;
sant'Atanasio di Alessandria † 373 d.C. Against the Arians. (Orationes contra Arianos IV.) 3.27
40. Also the power which He said He received after the resurrection, that He had before He received it, and before the resurrection. For He of Himself rebuked Satan, saying, ‘Get thee behind Me, Satan ;’ and to the disciples He gave the power against him, when on their return He said, ‘I beheld Satan, as lightning, fall from heaven
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 2.4
… for they were not brought in from without, but thou didst thyself beget the evil. The cause also he mentions forthwith: Thine heart was lifted up because of thy beauty: for the multitude of thy sins wast thou wounded, and I did cast thee to the ground . In agreement with this the Lord says again in the Gospels: I beheld Satan as lightning fall from heaven
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 13.31
… Very speedily I passed sentence upon Adam, very speedily I pardon thee. To him it was said, In the day wherein ye eat, ye shall surely die ; but thou to-day hast obeyed the faith, to-day is thy salvation. Adam by the Tree fell away; thou by the Tree art brought into Paradise. Fear not the serpent; he shall not cast thee out; for he is fallen from heaven
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 16.15
… His coming is most fierce; the sense of it most oppressive; the mind becomes darkened; his attack is an injustice also, and so is his usurpation of another’s possession. For he makes forcible use of another’s body, and another’s instruments, as if they were his own; he throws down him who stands upright (for he is akin to him who fell from heaven
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 29
… He pays tribute, but it is out of a fish; yea, He is the King of those who demanded it. He is called a Samaritan and a demoniac; —but He saves him that came down from Jerusalem and fell among thieves; the demons acknowledge Him, and He drives out demons and sinks in the sea legions of foul spirits, and sees the Prince of the demons falling like lightning.
san Gregorio di Nissa † 395 d.C. Against Eunomius 1-2.22
… The creation does not possess in its nature this unchangeableness, as the Scripture says in the description of the fall of the morning star, the mysteries on which subject are revealed by our Lord to His disciples: “I saw Satan falling like lightning from heaven
san Girolamo † 420 d.C. The Letters of St. Jerome 15.1
… you alone keep your heritage intact. The fruitful soil of Rome, when it receives the pure seed of the Lord, bears fruit an hundredfold; but here the seed corn is choked in the furrows and nothing grows but darnel or oats. In the West the Sun of righteousness is even now rising; in the East, Lucifer, who fell from heaven,
san Girolamo † 420 d.C. The Letters of St. Jerome 133.12
… “If it is for my sake that this great tempest is upon you, take me up and cast me forth into the sea.” He in his humility was thrown into the deep that he might rise again in glory to be a type of the Lord. But you are lifted up in your pride to the stars, only that of you too Jesus may say: “I beheld Satan as lightning fall from heaven.”
san Girolamo † 420 d.C. Against Jovinianus 2.4
… “The life of man is a warfare upon earth.” Lucifer fell who was sending to all nations, and he who was nurtured in a paradise of delight as one of the twelve precious stones, was wounded and went down to hell from the mount of God. Hence the Saviour says in the Gospel:
Pseudo-Clement The Clementine Homilies 19.2
… For instance, then, he acknowledges that he conversed with Him, and tempted Him for forty days. And I know that He has said somewhere else, ‘If Satan casts out Satan, he is divided against himself: how then is his kingdom to stand?’ And He pointed out that He saw the evil one like lightning falling down from heaven.
10:19
san Giustino † 165 d.C. Dialogue with Trypho 76
… Depart from Me.’ Again, in other words, by which He shall condemn those who are unworthy of salvation, He said, ‘Depart into outer darkness, which the Father has prepared for Satan and his, angels.’ And again, in other words, He said, ‘I give unto you power to tread on serpents, and on scorpions, and on scolopendras , and on all the might of the enemy.’
Taziano il Siro † 180 d.C. The Diatessaron 15
[33] And those seventy returned with great joy, and said unto him, Our Lord, even [34] the devils also are subject unto us in thy name. He said unto them, I beheld [35] Satan fallen like lightning from heaven.
sant'Ireneo di Lione † 202 d.C. Against Heresies 2.20.3
… but His passion gave rise to strength and power. For the Lord, through means of suffering, “ascending into the lofty place, led captivity captive, gave gifts to men,” and conferred on those that believe in Him the power “to tread upon serpents and scorpions, and on all the power of the enemy,”
sant'Ireneo di Lione † 202 d.C. Against Heresies 3.23.7
… and that the lion, that is, antichrist, rampant against mankind in the latter days, should be trampled down by Him; and that He should bind “the dragon, that old serpent” and subject him to the power of man, who had been conquered
sant'Ireneo di Lione † 202 d.C. Against Heresies 5.24.4
… The Word of God, however, the Maker of all things, conquering him by means of human nature, and showing him to be an apostate, has, on the contrary, put him under the power of man. For He says, “Behold, I confer upon you the power of treading upon serpents and scorpions, and upon all the power of the enemy,”
Tertulliano † 220 d.C. The Five Books Against Marcion 4.24
… “Not against thee have they murmured, but against me.” Moses, indeed, was as much an apostle as the apostles were prophets. The authority of both offices will have to be equally divided, as it proceeds from one and the same Lord, (the God) of apostles and prophets. Who is He that shall bestow “the power of treading on serpents and scorpions?”
Origene † 254 d.C. Origen De Principiis iv.1-2.5
… for out of thee shall come forth a Ruler, who shall rule My people Israel.” And according to Daniel, seventy weeks were fulfilled until (the coming of) Christ the Ruler. And He came, who, according to Job, has subdued the great fish, and has given power to His true disciples to tread upon serpents and scorpions, and all the power of the enemy,
Origene † 254 d.C. Origen Against Celsus 7.57
… while Jesus suffered death for men after He had given the instructions which God wished Him to give. Still further, he adds that Daniel rescued from the lions is more worthy of our adoration than Jesus, who subdued the fierceness of every opposing power, and gave to us “authority to tread on serpents and scorpions, and over all the power of the enemy.”
Origene † 254 d.C. Origen Against Celsus 7.70
… but the sheep did not hear them;” and again, “The thief cometh not, but for to steal, and to kill, and to destroy;” and other similar passages, as, “Behold, I have given you authority to tread on serpents and scorpions, and over all the power of the enemy: and nothing shall by any means hurt you;”
Archelao † fl. 278 d.C. The Acts of the Disputation with the Heresiarch Manes 32
… He was not indeed of the substance of God. And he fell, not so much to do hurt to the race of man, as rather to be set at nought by the same. For He “gave unto us power to tread on serpents and scorpions, and over all the strength of the enemy.”
Afraate † 346 d.C. Aphrahat: Select Demonstrations 6.1
… Let us gird our loins with truth, that we may not be found impotent in the contest. Let us arise and awaken Christ, that He may still the stormy blasts from us. Let us take as a shield against the Evil One, the preparation of the Gospel of our Redeemer. Let us receive power from our Lord to tread upon snakes and scorpions.
Afraate † 346 d.C. Aphrahat: Select Demonstrations 6.17
… Hear that which the Apostle said:— If Satan is transfigured to an angel of light, it is no wonder if his ministers also are transfigured to ministers of righteousness . And again our Lord said to His disciples:— Lo, I have given you authority to tread upon the power of the adversary .
sant'Atanasio di Alessandria † 373 d.C. Life of Antony. (Vita Antoni.) 16
… Wherefore they do all things that they may not have any that trample on them, knowing the grace given to the faithful against them by the Saviour, when He says, “Behold I have given to you power to tread upon serpents and scorpions, and upon all the power of the enemy
sant'Atanasio di Alessandria † 373 d.C. Festal and Personal Letters of Athanasius 4
… But now we, eating of the Word of the Father, and having the lintels of our hearts sealed with the blood of the New Testament , acknowledge the grace given us from the Saviour, who said, ‘Behold, I have given unto you to tread upon serpents and scorpions, and over all the power of the enemy
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 3.11
… According to Job, there was in the waters the dragon that draweth up Jordan into his mouth . Since, therefore, it was necessary to break the heads of the dragon in pieces , He went down and bound the strong one in the waters, that we might receive power to tread upon serpents and scorpions
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 45
… But he who would flee from Egypt and the things of Egypt must put on shoes for safety’s sake, especially in regard to the scorpions and snakes in which Egypt so abounds, so as not to be injured by those which watch the heel which also we are bidden to tread under foot.
sant'Ambrogio † 397 d.C. On the Holy Spirit 1.pref.16
… May the drops from Thee come upon me, shedding forth grace and immortality. Wash the steps of my mind that I may not sin again. Wash the heel of my soul, that I may be able to efface the curse, that I feel not the serpent’s bite on the foot of my soul, but, as Thou Thyself hast bidden those who follow Thee, may tread on serpents and scorpions
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 62
6. But if thou wilt, even from that wicked demon prove thou this. For what can be baser than the devil, because he had exalted himself; what higher than the man who is willing to abase himself? For the former crawls on the ground under our heel (For, “ye tread,” He saith,
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 1
… For if Daniel fainted at the sight of an Angel ( Dan. viii. 17 ), much more would these when about to receive so great a grace. Either this then is to be said, or else that Christ spoke of what was to come, as if come already; as when He said, “Tread ye upon serpents and scorpions, and over all the power of the devil.” (
san Giovanni Crisostomo † 407 d.C. Homilies on Ephesians 22
… Nay, if we have a mind, neither shall we wrestle at all; for it is because we choose it, that there is a struggle, since so great is the power of Him that dwelleth in us, as that He said, “Behold, I have given you authority to tread upon serpents and scorpions, and over all the power of the enemy.” (
san Giovanni Crisostomo † 407 d.C. Homilies on Philippians 6
… For when it would show us his rapacity, it saith, “As a roaring lion he walketh about, seeking whom he may devour” ( 1 Pet. v. 8 .): when his poisonous, his deadly, his destructive nature, it calleth him a snake, and a scorpion; “For tread,” saith He, “upon serpents and scorpions, and upon all the power of the enemy” (
san Giovanni Crisostomo † 407 d.C. Homilies on Colossians 6
… God taketh up thy soul above, above He harmonizeth it anew, He placeth thee near to the Kingly Throne. He is formed in the water, he receiveth spirit instead of a soul. And after he is formed, He bringeth to him, not beasts, but demons, and their prince, and saith, “Tread upon serpents and scorpions.” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 59
… Here also we may suspect a spiritual wolf to be intended; for neither did Christ allow him to go and seize the sheep. But he is not a wolf only, but a lion also. “Because our adversary the devil,” It saith, “walketh about as a roaring lion.” ( 1 Pet. v. 8 .) He is also a serpent, and a dragon; for, “Tread ye on serpents and scorpions.” (
Tirannio Rufino † 411 d.C. A Commentary on the Apostles' Creed 15
… for behold He comes.” Having stript them then of their almighty power, Christ is said to have triumphed, and to have delivered to men the power which was taken from them, as also Himself saith to His disciples in the Gospel, “Behold I have given you power to tread upon serpents and scorpions, and upon all the might of the enemy.”
san Girolamo † 420 d.C. The Letters of St. Jerome 124.2
2. Take then what you have asked for; but know that there are countless things in the book to be abhorred, and that, as the Lord says, you will have to walk among scorpions and serpents.
Giovanni Cassiano † 435 d.C. The Seven Books of John Cassian on the Incarnation of the Lord, Against Nestorius 7.1
… Grant us to bruise the gaping mouths of this new serpent, and its neck that swells with deadly poison, O Thou who makest the feet of believers to tread unharmed on serpents and scorpions, and to go upon the adder and basilisk, to tread under foot the lion and the dragon.
Giovanni Cassiano † 435 d.C. The Seven Books of John Cassian on the Incarnation of the Lord, Against Nestorius 7.20
… “In My name,” He says, “ye shall cast out devils.” Had He any need of Another’s name for the exercise of His power, who made His own name to be a power? But what is still added? “Behold,” He says, “I have given you power to tread upon serpents and scorpions and upon all the power of the enemy.”
Anonymous A Treatise Against the Heretic Novatian by an Anonymous Bishop 6
… which could not any further step upon the asp and the basilisk, and tread upon the dragon and the lion. For this power the Lord gave to His disciples, as He says in the Gospel: “Lo, I give unto you power to tread on all the power of the enemy, and upon serpents and scorpions; and they shall not harm you.”
10:20
Taziano il Siro † 180 d.C. The Diatessaron 15
[33] And those seventy returned with great joy, and said unto him, Our Lord, even [34] the devils also are subject unto us in thy name. He said unto them, I beheld [35] Satan fallen like lightning from heaven. Behold, I am giving you authority to tread upon serpents and scorpions, and the whole race of the enemy; and nothing shall [36] hurt you.
Tertulliano † 220 d.C. The Five Books Against Marcion 4.7
… whereas His wish really was that His disciples should not glory in the subjection of evil spirits but in the fair beauty of salvation.
sant'Atanasio di Alessandria † 373 d.C. Life of Antony. (Vita Antoni.) 16
… But let a man learn the discipline of each one and either imitate, rival, or correct it. For the working of signs is not ours but the Saviour’s work: and so He said to His disciples: “Rejoice not that the demons are subject to you, but that your names are written in the heavens
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 32
… and yet show I unto you a more excellent way.” And when he was to declare this “way,” he spoke not of raising the dead, not of cleansing of lepers, not of any other such thing; but in place of all these he set charity. Hearken also unto Christ, saying, “Rejoice not that the demons obey you, but that your names are written in Heaven.”
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 31
… The Scripture nowhere says that they returned rejoicing because they had done miracles, but (it does say that they rejoiced), that “they were counted worthy for that Name to suffer shame.” ( ch. v. 41 .) And this they were taught of Christ, saying, “Rejoice not that the devils obey you.” (
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 41
… Perhaps some one of you, hearing of these things, wishes he were possessed of this power, so that the demons should not be able to look him in the face, and accounts those saints happy for this, that they had such power. But let him hear Christ saying, “Rejoice not because the demons are subject unto you” (
san Giovanni Crisostomo † 407 d.C. Homilies on Philippians 13
… For as Christ saith to his Apostles, “Rejoice not that the spirits are subject to you, but rejoice that your names are written in the book of life” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 72
… Do not miracles much more show this? By no means. For “many will say, Lord, have we not in Thy Name cast out devils?” ( Matt. vii. 22 .) And again, when they rejoice that the devils obey them, He saith, “Rejoice not that the devils obey you, but that your names are written in heaven.” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Epistle to the Hebrews 18
… cxii. 9 ), follow Christ, and thou shalt be such as he. How? he (you say) wrought miracles. Is it this then, tell me, which made Peter an object of admiration, or the boldness which arose from his manner of life? Dost thou not hear Christ saying, “Rejoice not because the devils are subject unto you; If thou wilt be perfect [&c].” (
sant'Agostino d'Ippona † 430 d.C. Answer to the Letters of Petilian, the Donatist 2.55
… but rather rejoice, because your names are written in heaven."
sant'Agostino d'Ippona † 430 d.C. Our Lord’s Sermon on the Mount 2.25
… And then will I say unto them, I never knew you: depart from Me, ye that work iniquity.” He will not, therefore, recognise any but the man that worketh righteousness. For He forbade also His own disciples themselves to rejoice in such things, viz. that the spirits were subject unto them: “But rejoice,” says He, “because your names are written in heaven;”
sant'Agostino d'Ippona † 430 d.C. The Harmony of the Gospels 4.10
… on which occasion He wrote with His finger upon the ground, as if He would indicate that people of the character of these men would be written on earth, and not in heaven, as He also admonished His disciples to rejoice that their names were written in heaven!
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 92.7
… nor to wish as for some great thing to learn these things of Me.” The disciples returned with joy and exultation, saying, “Lo, even the devils are subject unto us through Thy Name.” And the Lord said to them, “In this rejoice not, that the devils are subject unto you; rejoice rather, because your names are written in heaven.”
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 95.6
… Because “many will come in My Name, saying, Behold, in Thy Name we have cast out devils; and I will say to them, I know you not. In this rejoice not, but rejoice because your names are written in heaven.”
sant'Agostino d'Ippona † 430 d.C. Ten Homilies on the First Epistle of John 2.13
… for think not that those who have not done miracles shall not pertain to the kingdom of God. When the apostles were rejoicing that the demons were subject to them, what said the Lord to them? “Rejoice not in this, but rejoice because your names are written in heaven.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 147.8
… but rather rejoice, because your names are written in heaven.”
Giovanni Cassiano † 435 d.C. The Conferences of John Cassian 15.6
… “I never knew you: depart from me, ye workers of iniquity.” And therefore He actually warns those, to whom He Himself has given this glory of miracles and mighty works because of their holiness, that they be not puffed up by them, saying: “Rejoice not because the devils are subject to you, but rejoice rather because your names are written in heaven.”
Giovanni Cassiano † 435 d.C. The Conferences of John Cassian 15.9
And of those cures it was said to the blessed Apostles: “Rejoice not that the devils are subject to you.”
Giovanni Cassiano † 435 d.C. The Conferences of John Cassian 17.25
… We must therefore not doubt that at the time when he was chosen by Christ and obtained a place in the Apostolate, the name of Judas was written in the book of the living, and that he heard as well as the rest the words: “Rejoice not because the devils are subject unto you, but rejoice because your names are written in heaven.”
papa san Gregorio I Magno † 604 d.C. Register of the Epistles of St. Gregory the Great 5.39
… For we ought to remember how, when the disciples returned with joy from preaching, and said to their heavenly Master, Lord, in thy name even the devils are subject unto us ( Luke x. 17 ), they straightway heard, In this rejoice not; but rather rejoice because your names are written in heaven (
10:21
Taziano il Siro † 180 d.C. The Diatessaron 15
… Come unto me, all of you, ye that are wearied and bearers of burdens, [40] and I will give you rest. Bear my yoke upon you, and learn of me; for I [41] am gentle and lowly in my heart: and ye shall find rest unto your souls. For my yoke is pleasant, and my burden is light.
sant'Ireneo di Lione † 202 d.C. Against Heresies 4.2.2
2. Again, our Lord Jesus Christ confesses this same Being as His Father, where He says: “I confess to thee, O Father, Lord of heaven and earth.”
Tertulliano † 220 d.C. The Five Books Against Marcion 4.25
Who shall be invoked as the Lord of heaven, that does not first show Himself to have been the maker thereof? For He says, “I thank thee, (O Father,) and own Thee, Lord of heaven, because those things which had been hidden from the wise and prudent, Thou has revealed unto babes.”
Tertulliano † 220 d.C. The Five Books Against Marcion 4.44.4
… 17 and xv. 24 . The third instance referred to by Lardner probably occurs at the end of chap. ix. of this same Book iv., where Tertullian again mistakes Matt. v. 17 for a passage of Luke, and charges Marcion with expunging it; curiously enough, the mistake recurs in chap. xii of the same Book.) In
sant'Agostino d'Ippona † 430 d.C. The Harmony of the Gospels 2.33
… For Matthew’s phrase is, that “at that time Jesus answered and said;” by which is meant the time after His upbraiding of the cities. Luke, on the other hand, interposes some matters, although they are not many, after that upbraiding of the cities; and then he subjoins this sentence: “In that hour He rejoiced in the Holy Spirit, and said.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 19.8
… “The testimony of the Lord is sure, giving wisdom to babes.” “The testimony of the Lord is sure;” for, “no man knoweth the Father save the Son, and he to whomsoever the Son will reveal Him,” which things have been hidden from the wise and revealed to babes;
Pseudo-Clement The Recognitions of Clement 4.5
… and the peculiar gift bestowed upon the Gentiles is that they love Jesus. For this also the Master intimated, when He said, ‘I will confess to Thee, O Father, Lord of heaven and earth, because Thou hast concealed these things from the wise and prudent, and hast revealed them to babes.’
10:22
Taziano il Siro † 180 d.C. The Diatessaron 15
[37] And in that hour Jesus rejoiced in the Holy Spirit, and said, I acknowledge thee, my Father, Lord of heaven and earth, that thou didst hide these things from the wise and understanding, and didst reveal them unto children: yea, my Father; so [38] was thy will.
sant'Ireneo di Lione † 202 d.C. Against Heresies 4.6.1
… neither knoweth any man the Father, save the Son, and he to whom the Son has willed to reveal [Him].”
sant'Ireneo di Lione † 202 d.C. Against Heresies 4.6.7
… For the Son is the knowledge of the Father; but the knowledge of the Son is in the Father, and has been revealed through the Son; and this was the reason why the Lord declared: “No man knoweth the Son, but the Father; nor the Father, save the Son, and those to whomsoever the Son shall reveal [Him].”
sant'Ireneo di Lione † 202 d.C. Against Heresies 4.7.4
… For His offspring and His similitude do minister to Him in every respect; that is, the Son and the Holy Spirit, the Word and Wisdom; whom all the angels serve, and to whom they are subject. Vain, therefore, are those who, because of that declaration, “No man knoweth the Father, but the Son,”
Tertulliano † 220 d.C. The Five Books Against Marcion 4.25
… But after all, it is, I presume, the edifica tion rather than the demolition of the law and the prophets which we have thus far found effected in Christ. “All things,” He says, “are delivered unto me of my Father.”
Origene † 254 d.C. Origen De Principiis 1.3.4
… For as it is said of the Son, that “no one knoweth the Father but the Son, and he to whom the Son will reveal Him,”
Origene † 254 d.C. Origen Against Celsus 2.71
Jesus taught us who it was that sent Him, in the words, “None knoweth the Father but the Son;”
Antipapa Novaziano † 258 d.C. A Treatise of Novatian Concerning the Trinity 26
… “And this is life eternal, that they should know Thee, the only and true God, and Jesus Christ, whom Thou hast sent. I have glorified Thee upon the earth, I have finished the work which Thou gavest me?” Or when, moreover, by the same it is asserted and said: “All things are delivered to me by my Father?”
Archelao † fl. 278 d.C. The Acts of the Disputation with the Heresiarch Manes 37
37. Archelaus said : Those sayings which are put forth by the blessed Paul were not uttered without the direction of God, and therefore it is certain that what he has declared to us is that we are to look for our Lord Jesus Christ as the perfect one, who
Eusebio di Cesarea † 339 d.C. The Oration of Eusebius 4.2
2. Surely there was but one interpreter of these things; the all-pervading Word of God.
sant'Ilario di Poitiers † 367 d.C. De Trinitate or On the Trinity 11.29
… If this is what the wicked contend in their unreasoning infatuation, they must allow that the Father, by delivering, lost all, when He delivered all to the Son, if delivery implies the surrender of that which is delivered. For the Lord said, All things have been delivered unto Me of My Father
sant'Atanasio di Alessandria † 373 d.C. Illud Omnia, &c. (On Luke x. 22.) 5
… He is an exact seal, shewing in Himself the Father; living Word and true, Power, Wisdom, our Sanctification and Redemption ( 1 Cor. i. 30 ). For ‘in Him we both live and move and have our being’ ( Acts xvii. 28 ), and ‘no man knoweth Who is the Father, save the Son, and Who is the Son, save the Father’ (
sant'Atanasio di Alessandria † 373 d.C. Against the Arians. (Orationes contra Arianos IV.) 3.27
… for to it, in which He was speaking, pertained the gifts given through Him from the Father. But let us see what He asked, and what the things altogether were which He said that He had received, that in this way also they may be brought to feeling. He asked then glory, yet He had said, ‘All things were delivered unto Me
sant'Atanasio di Alessandria † 373 d.C. Against the Arians. (Orationes contra Arianos IV.) 3.28
… For if the Father revealed to Peter the answer to the Lord’s question, it is plain that through the Son was the revelation, for ‘No one knoweth the Son,’ saith He, ‘save the Father, neither the Father save the Son, and he to whomsoever the Son will reveal Him
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 38
“All things are delivered unto me of my Father.” And to them that are rejoicing, because the devils obey them, “Nay, why marvel,” saith He,
san Giovanni Crisostomo † 407 d.C. Commentary on Galatians 1
Christ says in another place, “No one knoweth who the Son is, save the Father; and who the Father is, save the Son, and he to whomsoever the Son willeth to reveal Him.” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 60
… Because He often ranked Himself among the many, therefore, lest any one should deem that He knew as a man knoweth, He added, “As the Father knoweth Me, even so know I the Father.” “I know Him as exactly as He knoweth Me.” Wherefore He said, “No man knoweth the Son save the Father, nor the Father save the Son” (
Pseudo-Clement The Recognitions of Clement 2.47
… ‘No one knows the Son, but the Father; neither knoweth any one the Father, but the Son, and he to whom the Son has been pleased to reveal Him.’
10:23
Taziano il Siro † 180 d.C. The Diatessaron 16
[37, 38] But ye, blessed are your eyes, which see; and your ears, which hear.
Tertulliano † 220 d.C. The Five Books Against Marcion 4.25
… If you look also into the next words, “Blessed are the eyes which see the things which ye see, for I tell you that prophets have not seen the things which ye see,”
10:24
san Metodio d'Olimpo † 311 d.C. Oration on the Palms 1
… Who taught it you? Who instructed you? Who brought you together? What were your tablets? Who were your teachers? Do but you, they say, join us as our companions in this song and festivity, and you will learn the things which were by Moses and the prophet earnestly longed for.
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 8
“How then,” says one, “did He say Himself, ‘Many prophets have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’? (
10:25
Taziano il Siro † 180 d.C. The Diatessaron 34
[25] And one of the scribes, of those that knew the law, when he saw the excellence [26] of his answer to them, desired to try him, and said unto him,
Tertulliano † 220 d.C. The Five Books Against Marcion 4.19
… To this our first position this answer is usually given by the other side. But suppose they sent Him the message for the purpose of tempting Him? Well, but the Scripture does not say so; and inasmuch as it is usual for it to indicate what is done in the way of temptation (“Behold, a certain lawyer stood up, and tempted Him;”
Tertulliano † 220 d.C. On the Flesh of Christ 7
… But it was with the view of tempting Him, that they had mentioned to Him a mother and brethren which He did not possess. The Scripture says nothing of this, although it is not in other instances silent when anything was done against Him by way of temptation. “Behold,” it says, “a certain lawyer stood up, and tempted Him.”
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 2
… and He did not frighten them now, but after having shown [the empty hands], He has done this, and gives them a plausible reason: “Which the Father,” He says, “hath put in his own power.” What? Thou not know the things of the Father! Thou knowest Him, and not what belongs to Him! And yet Thou hast said, “None knoweth the Father but the Son” (
sant'Agostino d'Ippona † 430 d.C. The Harmony of the Gospels 2.73
142. Luke, on the other hand, not indeed in this order, but in a widely different connection, introduces something which resembles this.
10:27
sant'Ignazio di Antiochia † 108 d.C. Epistle to the Ephesians: Shorter and Longer Versions 14
… And these two being inseparably connected together, do perfect the man of God; while all other things which are requisite to a holy life follow after them. No man making a profession of faith ought to sin, nor one possessed of love to hate his brother. For He that said, “Thou shalt love the Lord thy God,”
Tertulliano † 220 d.C. The Five Books Against Marcion 4.25
… so that the lawyer seems to have consulted Christ simply about the life which the Creator in the law promises to prolong, and the Lord to have therefore answered him according to the law, “Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength,”
Tertulliano † 220 d.C. The Five Books Against Marcion 5.8
… and on the subject of the superiority of love above all these gifts, He even taught the apostle that it was the chief commandment, just as Christ has shown it to be: “Thou shalt love the Lord with all thine heart and soul, with all thy strength, and with all thy mind, and thy neighbour as thine own self.”
sant'Agostino d'Ippona † 430 d.C. The Enchiridion 76
… But the Pharisees, while they gave as alms the tithe of all their fruits, even the most insignificant, passed over judgment and the love of God, and so did not commence their alms-giving at home, and extend their pity to themselves in the first instance. And it is in reference to this order of love that it is said, “Love thy neighbor as thyself.”
sant'Agostino d'Ippona † 430 d.C. A Treatise on Faith and the Creed 9
21. But inasmuch as love is enjoined upon us, not only toward God, when it was said, “Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind;” but also toward our neighbor, for “thou shalt love,” saith He, “thy neighbor as thyself;”
sant'Agostino d'Ippona † 430 d.C. A Treatise Concerning Man’s Perfection in Righteousness 32
… and yet at the same time He did not hesitate to say that they were “evil.” Your author, however, does not explain to us how they are good, whilst yet “there is none good save one, that is, God.” Accordingly the man who asked “what good thing he was to do,” was admonished to seek Him
10:28
Taziano il Siro † 180 d.C. The Diatessaron 34
… And Jesus saw him that he had answered wisely; and he answered and said unto him, Thou art not far from the [35, 36] kingdom of God.
10:29
Taziano il Siro † 180 d.C. The Diatessaron 34
… And Jesus saw him that he had answered wisely; and he answered and said unto him, Thou art not far from the [35, 36] kingdom of God. Thou hast spoken rightly: do this, and thou shalt live.
sant'Agostino d'Ippona † 430 d.C. On Christian Doctrine 1.30
… For when the man to whom our Lord delivered those two commandments, and to whom He said that on these hang all the law and the prophets, asked Him, “And who is my neighbor?” He told him of a certain man who, going down from Jerusalem to Jericho, fell among thieves, and was severely wounded by them, and left naked and half dead.
sant'Agostino d'Ippona † 430 d.C. A Treatise on the Spirit and the Letter 45
… Or else the term “They shall be justified” is used in the sense of, They shall be deemed, or reckoned as just, as it is predicated of a certain man in the Gospel, “But he, willing to justify himself,”
sant'Agostino d'Ippona † 430 d.C. The Harmony of the Gospels 2.73
… further confirmed by the fact that, after telling us how the Lord said to him, “This do, and thou shall live,”—thus instructing him to do that great thing which, according to his own answer, was contained in the law,—the evangelist follows up what had passed with the statement, “But he, willing to justify himself, said unto Jesus, And who is my neighbour?”
10:30
Taziano il Siro † 180 d.C. The Diatessaron 34
… And Jesus saw him that he had answered wisely; and he answered and said unto him, Thou art not far from the [35, 36] kingdom of God. Thou hast spoken rightly: do this, and thou shalt live. And he, as his desire was to justify himself, said unto him, And who is my neighbour? [37]
san Basilio † 379 d.C. The Letters 8.5
… Him and He had neither form nor comeliness, his form was deficient beyond all men.” All this He endured on account of His abundant loving kindness towards His work, that He might save the lost sheep and bring it home when He had saved it, and bring back safe and sound to his own land the man who went down from Jerusalem to Jericho and so fell among thieves.
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 29
… He was heavy with sleep, but He walked lightly over the sea. He rebuked the winds, He made Peter light as he began to sink. He pays tribute, but it is out of a fish; yea, He is the King of those who demanded it. He is called a Samaritan and a demoniac; —but He saves him that came down from Jerusalem and fell among thieves;
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Epistle to the Hebrews 10
[8.] And that thou mayest understand this, listen to the Parable: “A certain man” (it is said) “went down from Jerusalem to Jericho, and fell among thieves” (
san Girolamo † 420 d.C. The Letters of St. Jerome 45.6
… that Joshua, the son of Josedech, may have dominion over me, and not Nebuchadnezzar, that Ezra, whose name means helper, may come and restore me to my own country. I was a fool in wishing to sing the Lord’s song in a strange land, and in leaving Mount Sinai, to seek the help of Egypt. I forgot that the Gospel warns us
san Girolamo † 420 d.C. The Letters of St. Jerome 77.12
… Happy indeed is she in her encomium who throughout her life has been stained by no defilement. But let envy depart and censoriousness be silent. If the father of the house is good why should our eye be evil? The soul which fell among thieves has been carried home upon the shoulders of Christ.
san Girolamo † 420 d.C. The Letters of St. Jerome 108.12
… From this she went straight on down the hill to Jericho thinking of the wounded man in the gospel, of the savagery of the priests and Levites who passed him by, and of the kindness of the Samaritan, that is, the guardian, who placed the half-dead man upon his own beast and brought him down to the inn of the church.
san Girolamo † 420 d.C. The Letters of St. Jerome 147.9
… Let a few tears fall on the silk and fine linen which make you so resplendent. Realize that you are naked, torn, unclean, a beggar. It is never too late to repent. You may have gone down from Jerusalem and may have been wounded on the way; yet the Samaritan will set you upon his beast, and will bring you to the inn and will take care of you.
sant'Agostino d'Ippona † 430 d.C. On the Holy Trinity 1.10
… And so the Lord replied to Martha, when she complained that her sister did not help her: “Mary hath chosen the best part, which shall not be taken away from her.”
sant'Agostino d'Ippona † 430 d.C. On the Holy Trinity 15.27
… O thou, my soul, where dost thou feel thyself to be? where dost thou lie? where dost thou stand? until all thy infirmities be healed by Him who has forgiven all thy iniquities. Thou perceivest thyself assuredly to be in that inn whither that Samaritan brought him whom he found with many wounds inflicted by thieves, half-dead.
sant'Agostino d'Ippona † 430 d.C. Of Holy Virginity 28
… “Blessed are they, who hunger and thirst after righteousness;” imitate Him, Who said, “My meat is to do the will of Him Who sent Me.” “Blessed are the merciful;” imitate Him, Who came to the help of him who was wounded by robbers, and who lay in the way half-dead and despaired of.
sant'Agostino d'Ippona † 430 d.C. A Treatise on Nature and Grace 50
… Our present inquiry, however, is about the man whom “the thieves”
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 69.7
… but even when dead He raised It up, and exalted unto the Father the Vehicle as it were in which He came forth to us. You may call the Flesh of Christ a Garment, you may call It a Vehicle, and as perchance Himself vouchsafed to teach us, you may call It His Beast; for on this beast He raised him who had been wounded by robbers;
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 81.6
… For men there are unthankful to grace, attributing much to poor and disabled nature. True it is, when man was created he received great power of free-will; but he lost it by sin. He fell into death, became infirm, was left in the way by the robbers half dead; the Samaritan, which is by interpretation keeper, passing by lifted him up on his own beast;
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 41.13
… He poured in oil and wine, He healed the wounds, He put him on his beast, He took him to the inn, He commended him to the innkeeper’s care. To what innkeeper? Perhaps to him who said, “We are ambassadors for Christ.” He gave also two pence to pay for the healing of the wounded man.
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 43.2
… A priest came along and took no notice of him. A Levite came up, and he also passed on his way. A certain Samaritan came up—He who is our Keeper. He went up to the wounded man. He exercised mercy, and did a neighbor’s part to one whom He did not account an alien.
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 89.32
… If as the sun, why also as the moon? the Scriptures usually signify by the moon the mortality of this flesh, because of its increasings and decreasings, because of its transitory nature. The moon is also interpreted as Jericho: one who was descending from Jerusalem to Jericho fell among robbers:
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.7
… 53 ). “Thy statutes have been my songs in the house of my pilgrimage” ( ver. 54 ). This is the low estate, in the house of mortality, of the man who sojourneth away from Paradise and the Jerusalem above, whence one going down to Jericho fell among robbers; but, in consequence of the deed of mercy which was done him by that Samaritan,
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 122.5
… it is much to understand, it is much to apprehend. Remember what He, whom thou canst not comprehend, became for thee. Remember the flesh of Christ, towards which thou wast raised when sick, and when left half dead from the wounds of robbers, that thou mightest be brought to the Inn, and there mightest be cured.
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 126.11
11. In this Psalm we have chiefly exhorted you to do deeds of alms, because it is thence that we ascend; and ye see that he who ascend eth, singeth the song of steps. Remember: do not love to descend, instead of to ascend, but reflect upon your ascent: because he who descended from Jerusalem to Jericho fell among thieves.
10:31
Taziano il Siro † 180 d.C. The Diatessaron 34
… Thou hast spoken rightly: do this, and thou shalt live. And he, as his desire was to justify himself, said unto him, And who is my neighbour? [37] Jesus said unto him, A man went down from Jerusalem to Jericho; and the robbers fell upon him, and stripped him, and beat him, his life remaining in him but little, [38] and went away.
sant'Ambrogio † 397 d.C. Selections from the Letters of St. Ambrose 41.19
Moses says: “This people is stiff-necked,” and the Lord says that the priest and the Levite passed by, and neither of them poured oil or wine into the wounds of him who had been wounded by robbers;
10:32
Taziano il Siro † 180 d.C. The Diatessaron 34
… [37] Jesus said unto him, A man went down from Jerusalem to Jericho; and the robbers fell upon him, and stripped him, and beat him, his life remaining in him but little, [38] and went away. And it happened that there came down a certain priest that way; [39] and he saw him, and passed by.
10:33
Taziano il Siro † 180 d.C. The Diatessaron 34
… and the robbers fell upon him, and stripped him, and beat him, his life remaining in him but little, [38] and went away. And it happened that there came down a certain priest that way; [39] and he saw him, and passed by. And likewise a Levite also came and reached [40] that place, and saw him, and passed by.
sant'Ambrogio † 397 d.C. Concerning Repentance 1.11
… wounded by robbers, that is, by persecutors, and left half dead; that good Samaritan, Who is the Guardian of our souls (for the word Samaritan means Guardian), may, I say, not pass by him but tend and heal him.
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 31
… But the Jews abominated them as well as all (other nations). Wherefore they reproached Christ with this, saying, “Thou art a Samaritan, and hast a devil.” ( c. viii. 48 .) And for this reason in the parable of the man that went down from Jerusalem to Jericho, Christ makes the man who showed pity upon him to have been “a Samaritan” (
10:34
Taziano il Siro † 180 d.C. The Diatessaron 34
… And it happened that there came down a certain priest that way; [39] and he saw him, and passed by. And likewise a Levite also came and reached [40] that place, and saw him, and passed by. And a certain Samaritan, as he journeyed, [41] came to the place where he was, and saw him, and had compassion on him,
san Metodio d'Olimpo † 311 d.C. Oration on the Palms 1
… Blessed is He that cometh in the name of the Lord: the one for the many; to deliver the poor out of the hands of them that are too strong for him, yea, the poor and needy from him that spoileth him. Blessed is He that cometh in the name of the Lord, to pour wine and oil upon him who had fallen amongst thieves,
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Epistle to the Hebrews 10
… 30 , &c.); and when they had beaten him, they left him by the way-side, having badly bruised him. A certain Levite came, and when he saw him, he passed by; A priest came, and when he saw him, he hastened past; a certain Samaritan came, and bestowed great care upon him. For he “bound up his wounds” (
san Girolamo † 420 d.C. To Pammachius against John of Jerusalem 33
… and, if we look at the word resurrection itself, it does not mean that one thing is destroyed, another raised up; and the addition of the word dead, points to our own flesh, for that which in man dies, that is also brought to life.
sant'Agostino d'Ippona † 430 d.C. A Treatise on Nature and Grace 50
… Our present inquiry, however, is about the man whom “the thieves” left half dead on the road, and who, being disabled and pierced through with heavy wounds, is not so able to mount up to the heights of righteousness as he was able to descend therefrom; who, moreover, if he is now in “the inn,”
sant'Agostino d'Ippona † 430 d.C. A Treatise on Nature and Grace 60
… However, in these he does certainly allow that nature is corrupted, inasmuch as it was only among the baptized that the wounded traveller left his inn sound and well, or rather remains sound in the inn whither the compassionate Samaritan carried him that he might become cured.
papa san Gregorio I Magno † 604 d.C. The Book of Pastoral Rule 2.6
… xx., Moral n. 14, c. 8, et ep. 25, lib. 1), there is much wanting both to discipline and to compassion, if one be had without the other. But there ought to be in rulers towards their subjects both compassion justly considerate, and discipline affectionately severe. For hence it is that, as the Truth teaches (
papa san Gregorio I Magno † 604 d.C. Register of the Epistles of St. Gregory the Great 1.25
… Wherefore both discipline and mercy are far from what they should be, if one be maintained without the other. But there ought to be kept up with great skill of discernment both mercy justly considerate, and discipline smiting kindly. “For hence it is that, as the Truth teaches (
10:35
Taziano il Siro † 180 d.C. The Diatessaron 34
… And a certain Samaritan, as he journeyed, [41] came to the place where he was, and saw him, and had compassion on him, and came near, and bound up his strokes, and poured on them wine and oil; and he set him on the ass, and brought him to the inn, and expended his care upon him. [42]
sant'Ireneo di Lione † 202 d.C. Against Heresies 3.17.3
… Wherefore we have need of the dew of God, that we be not consumed by fire, nor be rendered unfruitful, and that where we have an accuser there we may have also an Advocate, the Lord commending to the Holy Spirit His own man, who had fallen among thieves,
sant'Ambrogio † 397 d.C. Exposition of the Christian Faith 5.pref.10
… “For we have a treasure in earthen vessels.” These are the talents which the Lord bids us spiritually to trade with, or the two coins of the New and the Old Testament, which that Samaritan in the Gospel left for the man robbed by the thieves, for the purpose of getting his wounds healed.
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Epistle to the Hebrews 10
… A certain Levite came, and when he saw him, he passed by; A priest came, and when he saw him, he hastened past; a certain Samaritan came, and bestowed great care upon him. For he “bound up his wounds” ( Luke x. 34 ), dropped oil on them, set him upon his ass, “brought him to the inn, said to the host, Take care of him” (
sant'Agostino d'Ippona † 430 d.C. Of Holy Virginity 30
… If the latter are done, they are praised: unless the former are done, they are condemned. In the former the Lord commands us what is due; but in the latter, if ye shall have spent any thing more, on His return He will repay you. Think of (whatever that be) within His wall “a place named, much better than of sons and of daughters.”
sant'Agostino d'Ippona † 430 d.C. Of the Work of Monks 6
… For it had been said to the inn-keeper to whom that wounded man was brought, “Whatever thou layest out more, at my coming again I will repay thee.”
sant'Agostino d'Ippona † 430 d.C. Our Lord’s Sermon on the Mount 1.16
… which would not take place unless the marriage were broken up by one of the parties becoming a believer, and unless the unbelief of the spouse were borne with so far as to give an opportunity of believing. This, therefore, is the counsel of Him whom I regard as having spoken the words, “Whatsoever thou spendest more, when I come again, I will repay thee.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 126.11
… because he who descended from Jerusalem to Jericho fell among thieves. …The Samaritan as He passed by slighted us not: He healed us, He raised us upon His beast, upon His flesh; He led us to the inn, that is, the Church; He entrusted us to the host, that is, to the Apostle; He gave two pence, whereby we might be healed,
10:36
Taziano il Siro † 180 d.C. The Diatessaron 34
… and he set him on the ass, and brought him to the inn, and expended his care upon him. [42] And on the morrow of that day he took out two pence, and gave them to the innkeeper, and said unto him, Care for him; and if thou spendest upon him more, [43] when I return, I shall give thee.
sant'Agostino d'Ippona † 430 d.C. Our Lord’s Sermon on the Mount 1.21
… For the former stage, although it is something, is yet so little that it may be reached even by the publicans as well. And as to what is said in the law, “Thou shalt hate thine enemy,”
10:37
Taziano il Siro † 180 d.C. The Diatessaron 34
… [42] And on the morrow of that day he took out two pence, and gave them to the innkeeper, and said unto him, Care for him; and if thou spendest upon him more, [43] when I return, I shall give thee. Who of these three now, thinkest thou, is nearest [44] to him that fell among the robbers?
sant'Ambrogio † 397 d.C. Concerning Repentance 1.11
… Place him upon thy beast, give him over to the host, lay out two pence for his cure, be to him a neighbour. But you cannot be a neighbour unless you have compassion on him; for no one can be called a neighbour unless he have healed, not killed, another. But if you wish to be called a neighbour, Christ says to you: “Go and do likewise.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Epistle to the Hebrews 10
… 34 ), dropped oil on them, set him upon his ass, “brought him to the inn, said to the host, Take care of him” ( Luke x. 35 ); and (observe his great liberality), “and I,” he says, “will give thee whatsoever thou shalt expend.” Who then is his neighbor? “He,” it is said, “that showed mercy on him. Go thou then also,” He says, “and do likewise.” (
sant'Agostino d'Ippona † 430 d.C. Letters of St. Augustin 98.6
… and in this you behold precisely what was done in the case mentioned in the Gospel of the man wounded by thieves, and left half dead on the way, regarding whom the Lord asked who was neighbour to him, and received for answer: “He that showed mercy on him.”
10:38
Taziano il Siro † 180 d.C. The Diatessaron 13
[30] And when Jesus finished charging his twelve disciples, he removed thence to [31] teach and preach in their cities.
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 53.0
On the words of the Gospel, Luke x. 38 , “And a certain woman named Martha received him into her house,” etc.
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 54.0
Again, on the words of the Gospel, Luke x. 38 , etc., about Martha and Mary.
10:39
Taziano il Siro † 180 d.C. The Diatessaron 13
[30] And when Jesus finished charging his twelve disciples, he removed thence to [31] teach and preach in their cities. And while they were going in the way they entered into a certain village; and a woman named Martha entertained him in her house. [32]
sant'Agostino d'Ippona † 430 d.C. On the Catechising of the Uninstructed 13
… For who can endure our arrogance when we fail to make men who are our brethren, or even those who are not yet in that relation to us (for our solicitude then should be all the greater to get them to become our brethren), to be seated in our presence, seeing that even a woman sat as she listened to our Lord Himself, in whose service the angels stand alert?
papa san Gregorio I Magno † 604 d.C. Register of the Epistles of St. Gregory the Great 1.5
… fruitful, but tender-eyed; seeing less, but bringing forth more. I have longed to sit at the feet of the Lord with Mary, to take in the words of His mouth; and lo, I am compelled to serve with Martha in external affairs, to be careful and troubled about many things (
papa san Gregorio I Magno † 604 d.C. Register of the Epistles of St. Gregory the Great 7.25
… Her sins, which are many, are forgiven her, for she loved much ( Luke vii. 47 ). And how they were forgiven is shewn also by what follows afterwards; that she sat at the Lord’s feet, and heard the word from His mouth (
10:40
Taziano il Siro † 180 d.C. The Diatessaron 13
[30] And when Jesus finished charging his twelve disciples, he removed thence to [31] teach and preach in their cities. And while they were going in the way they entered into a certain village; and a woman named Martha entertained him in her house. [32] And she had a sister named Mary, and she came and sat at the feet of our Lord, [33] and heard his sayings.
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 14
Ver. 26 . “Likewise the Spirit also helpeth our infirmities.”
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 15.18
… But when the Lord Himself was at hand, and in person speaking to her, what need was there that He should speak to her by her husband? Was it through her husband that he spoke to Mary, while sitting at His feet and receiving His word; while Martha, wholly occupied with much serving, murmured at the happiness of her sister?
Giovanni Cassiano † 435 d.C. The Conferences of John Cassian 1.8
… bid her therefore that she help me”—certainly it was to no unworthy work, but to a praiseworthy service that she summoned her: and yet what does she hear from the Lord? “Martha, Martha, thou art anxious and troubled about many things: but few things are needful, or only one. Mary hath chosen the good part, which shall not be taken away from her.”
papa san Gregorio I Magno † 604 d.C. Register of the Epistles of St. Gregory the Great 7.25
… Her sins, which are many, are forgiven her, for she loved much ( Luke vii. 47 ). And how they were forgiven is shewn also by what follows afterwards; that she sat at the Lord’s feet, and heard the word from His mouth ( Luke x. 39 ) . For, being rapt in the contemplative, she had transcended the active life, which Martha her sister still pursued (
10:41
Taziano il Siro † 180 d.C. The Diatessaron 13
… and a woman named Martha entertained him in her house. [32] And she had a sister named Mary, and she came and sat at the feet of our Lord, [33] and heard his sayings. But Martha was disquieted by much serving; and she came and said unto him, My Lord, givest thou no heed that my sister left me alone to [34] serve? speak to her that she help me.
Origene † 254 d.C. Origen's Commentary on the Gospel of John 6.24
… for it yields the meaning “House of preparation,” while Bethany means “House of obedience.” Where else was it fitting that he should baptize, who was sent as a messenger before the face of the Christ, to pre pare His way before Him, but at the House of preparation? And what more fitting home for Mary, who chose the good part,
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 44
… What saith he? “Remember the Lord, how He said, It is more blessed to give than to receive.” ( Acts xx. 35 .) Now how can it be possible for him to give who hath not? How then saith Jesus to Martha, “Thou art careful and troubled about many things, but one thing is needful, and Mary hath chosen that good part”? (
san Girolamo † 420 d.C. The Letters of St. Jerome 22.24
… In her anxiety to be hospitable Martha was preparing a meal for the Lord and His disciples; yet Jesus said to her: “Martha, Martha, thou art careful and troubled about many things. But few things are needful or one. And Mary hath chosen that good part which shall not be taken away from her.”
sant'Agostino d'Ippona † 430 d.C. A Treatise Against Two Letters of the Pelagians 3.22
… which are before, I follow on according to the purpose for the reward of the supreme calling of God in Christ Jesus.” The order of the words is, “But one thing I follow.” Of which one thing the Lord also is well understood to have admonished Martha, where he says, “Martha, Martha, thou art careful and troubled about many things: but one thing is needful.”
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 53.3
… Mary preferred as in repose to commit her cause to the Judge, and had no mind to busy herself in making answer. For if she were to be getting ready words to answer, she must remit her earnest attention to hear. Therefore the Lord answered, who was in no difficulty for words, in that He was the Word. What then did He say? “Martha, Martha.”
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 54.1
… But the Lord answered Martha for Mary; and He became her Advocate, who had been appealed to as Judge. “Martha,” He saith, “thou art occupied about many things, when one thing is necessary. Mary hath chosen the better part, which shall not be taken from her.”
Giovanni Cassiano † 435 d.C. The Conferences of John Cassian 23.3
… “Martha, Martha, thou art careful and troubled about many things: but there is but need of but few things or even of one only. Mary hath chosen the good part which shall not be taken away from her.”
san Giovanni Damasceno † 749 d.C. An Exact Exposition of the Orthodox Faith 2.11
… And further, Seek ye first the Kingdom of God and His righteousness and all these things shall be added unto you . And to Martha He said, Martha, Martha, thou art careful and troubled about many things: but one thing is needful: and Mary hath chosen that good part, which shall not be taken away from her
10:42
Taziano il Siro † 180 d.C. The Diatessaron 13
… But Martha was disquieted by much serving; and she came and said unto him, My Lord, givest thou no heed that my sister left me alone to [34] serve? speak to her that she help me. Jesus answered and said unto her, Martha, [35] Martha, thou art solicitous and impatient on account of many things:
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 62
… She desired to meet with Him apart, and to tell Him what had taken place. But when He had brought her to good hopes, she went and called Mary, who met Him while her grief was yet at its height. Seest thou how fervent her love was? This is the Mary of whom He said, “Mary hath chosen that good part.” (
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 53.3
… What then did He say? “Martha, Martha.” The repetition of the name is a token of love, or perhaps of exciting attention; she is named twice, that she might give the more attentive heed. “Martha, Martha,” hear: “Thou art occupied about many things: but one thing is needful;”
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 53.5
… These things are manifold, are diverse, because they are carnal, because they are temporal; good though they be, they are transitory. But what said theLord to Martha? “Mary hath chosen that better part.” Not thou a bad, but she a better. Hear, how better; “which shall not be taken away from her.”
10:1
san Cirillo di Alessandria † 444 d.C.
God had made known by the Prophets that the preaching of the Gospel of salvation was to embrace not only Israel, but also the Gentile nations; and therefore after the twelve Apostles, there were other seventy-two (Vulg. septuaginta duos.) also appointed by Christ, as it is said, After these things the Lord appointed other seventy-two also.
san Beda † 735 d.C.
Rightly are seventy-two sent, for to so many nations of the world was the Gospel to be preached, that as at first twelve were appointed because of the twelve tribes of Israel, so, these also were ordained as teachers for the instruction of the foreign nations.
sant'Agostino † 430 d.C. de Quæst. Ev. 1. ii. q. 14.
As also in twenty-four hours the whole world moves round and receives light, so the mystery of enlightening the world by the Gospel of the Trinity, is hinted at in the seventy-two disciples. For three times twenty-four makes seventy-two. Now as no one doubts that the twelve Apostles foreshadowed the order of Bishops, so also we must know that these seventy-two represented the presbytery, (that is, the second order of priests.) Nevertheless, in the earliest times of the Church, as the Apostolical writings bear witness, both were called presbyters, both also called bishops, the former of these signifying “ripeness of wisdom,” the latter, “diligence in the pastoral care.”
san Cirillo di Alessandria † 444 d.C.
An outline of this ordinance also was set forth in the words of Moses, who at the command of God chose out seventy, upon whom God poured out His Spirit. In the book of Numbers also it was written of the children of Israel, that they came to Elim, which is by interpretation “ascent,” and there were there twelve fountains of water, and seventy palm trees. (Numb. 33:9.) For when we fly to spiritual refreshment, we shall find twelve fountains, namely, the holy Apostles, from whom we imbibe the knowledge of salvation as from the well-springs of the Saviour; (Isai. 12:3.) and seventy palms, that is, those who were now appointed by Christ. For the palm is a tree of sound core, striking deep root and fruitful, always growing by the water side, yet at the same time putting forth its leaves upwards. It follows, And he sent them two and two.
san Gregorio Magno † 604 d.C. Hom. 17. in Ev.
He sends the disciples to preach two and two, because there are two commands of charity, the love of God, and love of our neighbour; (and charity cannot exist without at least two;) thereby silently suggesting to us, that he who has not love to another, ought not to undertake the office of preaching.
Origene † 253 d.C.
Likewise also the twelve were reckoned by two and two, as Matthew shews in his enumeration of them. (Matt. 10:2.) For that two should be joined in service, seems from the word of God to be an ancient custom. For God led Israel out of Egypt by the hands of Moses and Aaron. Joshua and Caleb also, united together, appeased the people who had been provoked by the twelve spies. (Numb. 13, 14. Ex. 12.) Hence it is said, A brother assisted by a brother is as a fortified city. (Prov. 18:19. Vulg.)
san Basilio Magno † 379 d.C.
At the same time it is implied by this, that if any are equal in spiritual gifts, they should not suffer a fondness for their own opinion to get the better of them.
san Gregorio Magno † 604 d.C. ubi sup.
It is rightly added, before his face into every city and place, whither he himself would come. For the Lord follows His preachers, since the preaching comes first, and then the Lord enters into the tabernacle of our heart; seeing that through the words of exhortation going before, truth is received into the mind. Hence Esaias says to the preachers, Prepare ye the way of the Lord, make straight a highway for our God. (Isa. 40:3.)
Teofilatto † 1107
The Lord had appointed the disciples for the sake of the multitude, who were in want of teachers. For as our corn fields require many reapers, so the innumerable company of those who are to believe need many teachers, as it follows, The harvest truly is great.
san Giovanni Crisostomo † 407 d.C.
But how does He give the name of harvest to a work only just now at its beginning? the plough not yet put down, nor the furrows turned, He yet speaks of harvests, for His disciples might waver and say, How can we so small a number convert the whole world, how can foolish men reform the wise, naked men those that are armed, subjects their rulers? Lest they should be disturbed then by such thoughts, He calls the Gospel a harvest; as if He says, All things are ready, I send you to a gathering of fruits already prepared. Ye can sow and reap the same day. As then the husbandman goes out to harvest rejoicing, much more also and with greater cheerfulness must you go out into the world. For this is the true harvest, which shews the fields all prepared for you.
san Gregorio Magno † 604 d.C. ubi sup.
But not without deep sorrow can we add, but the labourers are few. For although there are who would hear good things, they are wanting who should spread them. Behold the world is full of priests, but seldom is there found a labourer in God’s harvest, because we undertake indeed the priestly office, but we perform not its works.
san Beda † 735 d.C.
Now as the great harvest is this whole multitude of believers, so the few labourers are the Apostles, and their followers who are sent to this harvest.
san Cirillo di Alessandria † 444 d.C. non occ. v. Tit. Bost.
As the large fields require many reapers, so also do the multitude of believers in Christ. Hence He adds, Pray ye therefore the Lord of the harvest, that he would send forth labourers into his harvest. Now mark that when He said, Pray ye therefore the Lord of the harvest, that he would send forth labourers into the harvest, He afterwards Himself performed it. He then is the Lord of the harvest, and by Him, and together with Him, God the Father rules over all.
san Giovanni Crisostomo † 407 d.C. Hom. 32. in Matt.
But he afterwards increased them greatly, not by adding to their number, but awarding to them power. He implies that it is a great gift to send labourers into the divine harvest, by His saying that the Lord of the harvest must be prayed to upon this account.
san Gregorio Magno † 604 d.C. ubi sup.
Hereby also the people must be induced to pray for their pastors, that they may he able to work what is good for them, and that their tongue grow not lifeless in exhortation. For often for their own wickedness their tongue is tied. But often for the fault of the people it comes to pass that the word of preaching is withdrawn from their rulers.
Il testo latino
Cyrillus
Certificaverat Deus per prophetas quod Evangelii praedicatio salutaris comprehensura erat non solum Israel, sed etiam gentium greges: et ideo a Christo post duodecim apostolos et alii septuaginta duo sunt instituti; unde dicitur post haec autem designavit dominus et alios septuaginta duos
Beda
Bene septuaginta duo mittuntur, quia totidem mundi gentibus Evangelium praedicandum erat: ut quomodo duodecim primo, propter duodecim tribus Israel; ita et hi propter exteras gentes destinarentur imbuendas
Augustinus de quaest. Evang
Sicut etiam viginti quatuor horis totus orbis peragitur atque lustratur, ita mysterium illustrandi orbis per Evangelium Trinitatis in septuaginta duobus discipulis intimatur: ter enim viginti quatuor septuaginta duo faciunt
Beda
Sicut autem duodecim apostolos formam episcoporum praemonstrare nemo est qui dubitet; sic et hos septuaginta duos figuram presbyterorum, idest secundi ordinis sacerdotum, gessisse sciendum est; tametsi primis Ecclesiae temporibus, ut apostolica Scriptura testis est, utrique presbyteri, utrique vocabantur et episcopi; quorum unum sapientiae maturitatem, aliud industriam curae pastoralis significat
Cyrillus
Huius etiam forma in verbis Moysi figurabatur, qui iubente Deo septuaginta elegit, quibus Deus spiritum infundebat. In numeris etiam scriptum est de filiis Israel, quod venerunt in Helim, quod interpretatur ascensus; et erant ibi duodecim fontes aquarum, et septuaginta palmae. Convolantes enim ad augmentum spirituale reperiemus duodecim fontes, scilicet sacros apostolos, a quibus haurimus salutis scientiam sicut a fontibus salvatoris; et septuaginta palmas, hos scilicet qui nunc destinati sunt a Christo. Est enim palma arbor bonae medullae, bene radicata et fertilis, et semper nascens in aquis, alta simul, et frondes porrigens sursum. Sequitur et misit illos binos
Gregorius in Evang
Binos in praedicatione discipulos mittit, quia duo sunt praecepta caritatis, Dei scilicet amor, et proximi; et minus quam inter duos caritas haberi non potest: quatenus in hoc nobis tacitus innuat, quia qui caritatem erga alterum non habet, praedicationis officium suscipere nullatenus debet
Origenes
Sicut etiam ex duodecim bini et bini numerati fuerunt, ut in eorum catalogo Matthaeus ostendit: quod enim bini famularentur Dei verbo antiquum esse videtur: eduxit enim Deus Israel de Aegypto per manus Moysi et Aaron: Iosue quoque et Caleb concordantes pacaverunt provocatum a duodecim exploratoribus populum; unde dicitur: frater a fratre adiutus ut civitas vallata
Basilius
Simul etiam per hoc indicavit quod si aliqui pares sunt in spiritualibus donis, hoc non sinet in eis praevalere propriae opinionis passionem
Gregorius in Evang
Bene autem subditur ante faciem suam in omnem civitatem et locum quo erat ipse venturus: praedicatores enim suos dominus sequitur: quia praedicatio praevenit, et tunc ad mentis nostrae habitaculum dominus venit quando verba exhortationis praecurrunt, atque per hoc veritas in mente suscipitur. Hinc praedicatoribus Isaias dicit: parate viam domini, rectas facite semitas Dei nostri
Theophylactus
Designaverat autem dominus discipulos propter multitudinem doctoribus indigentem: sicut enim agri spicati multos messores desiderant, sic qui credituri erant innumerabiles existentes, multis doctoribus indigebant; unde sequitur messis quidem multa
Chrysostomus
Sed qualiter messem vocat, cum res ad praesens exordium sumant? Nondum iacto aratro aut sulcis productis, de messibus tractat. Poterant enim discipuli vacillare et secum meditari, et dicere: qualiter nos numerus brevis emendare poterimus totum mundum, idiotae sophistas, munitos nudi, dominantes subiecti? Ne igitur consideratione talium turbarentur, vocat Evangelium messem; quasi dicat: parata sunt omnia, mitto vos ad paratam collectionem fructuum; eodem die et serere potestis et metere. Sicut ergo colonus exiens ad messes laetatur, sic etiam vos multo amplius et alacrius necessarium est exire in mundum: nam hoc negotium messis est, agros nobis exhibens praeparatos
Gregorius
Sed non sine gravi moerore loqui possumus quod subditur operarii vero pauci: quia etsi sunt qui bona audiant, desunt qui dicant. Ecce mundus sacerdotibus plenus; sed tamen in messe Dei rarus valde reperitur operator: quia officium quidem sacerdotale suscipimus, sed opus officii non implemus
Beda
Sicut autem messis multa est omnis turba credentium, ita operarii pauci sunt apostoli et imitatores eorum, qui mittuntur ad messem
Cyrillus
Sicut autem agri spatiosi messores multos exigunt, sic et multitudo crediturorum in Christum; unde subdit rogate autem dominum messis ut mittat operarios in messem suam. Illud autem attende, quod cum dixisset rogate dominum messis ut mittat operarios in messem suam, ipse postmodum hoc peregit. Ipse igitur est dominus messis, ac per eum et cum eo Deus pater omnibus dominatur
Chrysostomus in Matthaeum
Multiplicavit autem postmodum eos, non addens ad numerum, sed concedens virtutem. Insinuat autem quam magnum donum est operarios mitti in messem divinam, per hoc quod dicit, dominum messis super hoc esse rogandum
Gregorius in Evang
Per hoc etiam inducendi sunt subditi ut pro suis pastoribus rogent, ut digna eis operari valeant, nec ab exhortatione torpeat lingua; saepe enim pro sua nequitia praedicantium restringitur lingua: saepe vero ex subiectorum culpa agitur ut eis qui praesunt, praedicationis sermo subtrahatur
10:3
san Cirillo di Alessandria † 444 d.C.
Luke next relates, that the seventy disciples obtained for themselves from Christ apostolical learning, lowliness, innocency, justice, and to prefer no worldly things to holy preachings, but to aspire to such fortitude of mind as to be afraid of no terrors, not even death itself. He adds therefore, Go.
san Giovanni Crisostomo † 407 d.C. Hom. 33. in Matt.
For their comfort amid every danger was the power of Him who sent them. And therefore saith He, Behold, I send you; as if he said, This will suffice for your consolation, this will be enough to make you hope, instead of fearing the coming evils which He signifies, adding, as lambs among wolves.
sant’Isidoro di Pelusio † 450 d.C. l. i. ep. 438.
Denoting the simplicity and innocence in His disciples. For those who were riotous, and by their enormities did despite to their nature, He calls not lambs, but goats.
sant'Ambrogio † 397 d.C.
Now these animals are at variance among themselves, so that the one is devoured by the other, the lambs by the wolves; but the good Shepherd has no fear of wolves for His flock. And therefore the disciples are appointed not to make prey, but to impart grace. For the watchfulness of the good Shepherd causes the wolves to attempt nothing against the lambs; He sends them as lambs amid wolves that that prophecy might be fulfilled, The wolf and the lamb shall feed together. (Isaiah 65:25.)
san Giovanni Crisostomo † 407 d.C. Hom. 33 in Matt.
For this was a clear announcement of glorious triumph, that the disciples of Christ, when surrounded by their enemies as lambs among wolves, should still convert them.
san Beda † 735 d.C.
Or He especially gives the name of wolves to the Scribes and Pharisees, who are the Jewish clergy.
sant'Ambrogio † 397 d.C.
Or the heretics are compared to wolves. For wolves are beasts who lay in wait near the sheep folds, and prowl about the shepherds’ cottages. They dare not enter the abodes of men, they pry out sleeping dogs, absent or slothful shepherds; they seize the sheep by the throat, that they may quickly strangle them; ravenous beasts, with bodies so stiff that they cannot easily turn themselves, but are carried along by their own impetus, and so are often deceived. If they are the first to see a man, it is said, they by a certain natural impulse, tear out his voice; but if a man first sees them, they quake with fear. In like manner the heretics lurk about Christ’s sheep folds, howl near the cottages at night time. For night is the time for the treacherous who obscure the light of Christ with the mists of false interpretation. The inns of Christ, however, they dare not enter, and therefore are not healed, as he was in an inn who fell among thieves. They look out for the shepherds’ absence, for they can not attack the sheep when the shepherds are by. Owing also to the inflexibility of a hard and obstinate mind, they seldom if ever turn from their error, while Christ the true interpreter of Scripture mocks them, so that they vent forth their violence in vain, and are not able to hurt; and if they overtake any one by the subtle trickery of their disputations, they make him dumb. For he is dumb who confesses not the word of God with the glory which belongs to it. Beware then lest the heretic deprive you of your voice, and lest you detect him not first. For he is creeping on while his treachery is disguised. But if you have discovered his unholy desires, you can not fear the loss of a holy voice. They attack the throat, they wound the vitals while they seek the soul. If also you hear any one called a priest, and you know his robberies, outwardly he is a sheep, inwardly a wolf, who is longing to gratify his rage with the insatiable cruelty of human murder.
san Gregorio Magno † 604 d.C. Hom. 17. in Ev.
For many when they receive the right of rule, are vehement in persecuting their subjects, and manifesting the terrors of their power. And since they have no bowels of mercy, their desire is to seem to be masters, forgetting altogether that they are fathers, changing an occasion for humility, into an exaltation of power. We must on the other hand consider, that as lambs we are sent among wolves that preserving the feeling of innocence, so we should make no malicious attacks. For he who undertakes the office of preacher ought not to bring evils upon others, but to endure them; who although at times an upright zeal demands that he should deal harshly with his subjects, should still inwardly in his heart love with a fatherly feeling those whom outwardly he visits with censure. And that ruler gives a good example of this, who never submits the neck of his soul to the yoke of earthly desire. Hence it is added, Carry neither purse nor scrip.
san Gregorio Nazianzeno † 390 d.C. Orat. 2.
The sum of which is, that men ought to be so virtuous that the Gospel should make no less progress through their way of life than their preaching.
san Gregorio Magno † 604 d.C. Hom. 17. in Ev.
For the preacher (of the Gospel) ought to have such trust in God, that although he has provided not for the expenses of this present life, he should still be most certainly convinced that these will not fail him; lest while his mind is engaged in His temporal things, he should be less careful for the spiritual things of others.
san Cirillo di Alessandria † 444 d.C.
Thus He had already commanded them to have no care for these persons, when He said, I send you as lambs among wolves. And He also forbade all care about what is external to the body, by saying, Take neither purse nor scrip. Nor did He allow men to take with them any of those things which were not attached to the body. Hence He adds, Nor shoes. He not only forbade them to take purse and scrip, but He did not allow them to receive any distraction in their work, such as interruption by greetings on their way. Hence He adds, Salute no one by the way. Which had long ago been said by Elisha. (2 Kings. 4:29.) As if He said, Proceed straight on to your work without exchanging blessings with others. For it is a loss to waste the time which is fitter for preaching, in unnecessary things.
sant'Ambrogio † 397 d.C.
Our Lord did not then forbid these things because the exercise of benevolence was displeasing to Him, but because the motive of following after devotedness was more pleasing.
san Gregorio Nazianzeno † 390 d.C. ubi sup.
The Lord gave them these commands also for the glory of the word, lest it should seem that enticements could more prevail over them. He wished them also not to be anxious to speak to others.
san Gregorio Magno † 604 d.C. ubi sup.
If any one would have these words taken also allegorically, the money shut up in a purse is the hidden wisdom. He then who has the word of wisdom, and neglects to employ it for his neighbour, is like one who keeps his money tied up in his purse. But by the scrip is meant the troubles of the world, by the shoes (made of the skins of dead animals) are signified the examples of dead works. He then who undertakes the office of preacher ought not to bear the burden of business, lest while this presses down his neck he should not rise to the preaching of heavenly things; nor ought he to behold the example of foolish works, lest he think to shield his own works as by dead skins, that is, lest because he observes that others have done these things, he imagine that he also is at liberty to do the same.
sant'Ambrogio † 397 d.C.
Our Lord also would have nothing human in us. For Moses is bid to loose off the human and earthly shoe when he was sent to deliver the people. (Exod. 3:5) But if any one is perplexed why in Egypt we are ordered to eat the lamb with shoes on, (Exod. 12:11.) but the Apostles are appointed to preach the Gospel without shoes: he must consider, that one in Egypt ought still to beware of the serpent’s bite, for there were many poisonous creatures in Egypt. And he who celebrates the Passover in figure may be exposed to the wound, but the minister of truth fears no poison.
san Gregorio Magno † 604 d.C. ubi sup.
Now every one who salutes on the way does so from the accident of the journey, not for the sake of wishing health. He then who not from love of a heavenly country, but from seeking reward, preaches salvation to his hearers, does as it were salute on the journey, since accidentally, not from any fixed intention, he desires the salvation of his hearers.
Il testo latino
Cyrillus
Narrat Lucas consequenter, septuaginta discipulos vindicasse sibi a Christo apostolicam eruditionem, modestiam, innocentiam, aequitatem, nihilque mundanorum sacris praedicationibus praeferre, aspirare autem adeo ad fortitudinem mentis ut nullum terribilium formident, neque ipsam mortem; unde dicit ite
Chrysostomus in Matthaeum
Erat enim inter omnia pericula eorum solatium virtus mittentis eos, et ideo dicit ecce ego mitto vos; quasi dicat: hoc sufficit ad consolationem vestram, hoc sufficit ad sperandum, et non timendum supervenientia mala, quae significat subdens sicut agnos inter lupos
Isidorus abbas
Denotans simplicitatem et innocentiam: nam debacchantes et sua enormitate iniuriantes naturae, non agnos appellat, sed hoedos
Ambrosius
Contraria autem sunt sibi ista animalia, ut alia ab aliis devorentur, scilicet agni a lupis; sed bonus pastor lupos gregi suo timere non novit; ideoque isti discipuli non in praedam, sed ad gratiam diriguntur; sollicitudo enim pastoris boni efficit ut lupi in agnos audere nihil possint. Mittit ergo agnos inter lupos, ut compleretur illud: tunc lupi et agni simul pascentur
Chrysostomus
Hoc enim fuit manifestum indicium praeclari triumphi, ut circumdati essent discipuli Christi ab hostibus, quasi agni inter lupos; eos tamen converterent
Beda
Vel specialiter lupos vocat Scribas et Pharisaeos, qui sunt clerici Iudaeorum
Ambrosius
Vel lupis sunt haeretici comparandi: lupi enim bestiae sunt quae insidiantur ovilibus, et circa pastorales versantur casas. Habitacula domorum intrare non audent; somnum canum, absentiam aut desidiam pastorum explorant; ovium guttur invadunt ut cito strangulent; feri, rapaces, natura corporis rigidiores, ut se facile non possint inflectere, impetu quodam suo feruntur, et ideo saepe deluduntur. Si quem priores hominem viderint, vocem eius quadam naturae vi feruntur eripere; si autem homo prius eos viderit, exagitari memorantur. Sic haeretici insidiantur ovilibus Christi, fremunt circa caulas nocturno tempore: semper enim perfidis nox est, qui lucem Christi nebulis pravae interpretationis obducunt; stabula tamen Christi intrare non audent; et ideo non sanantur, sicut curatus est ille in stabulo qui incidit in latrones. Explorant pastoris absentiam, quia praesentibus pastoribus oves Christi incusare non possunt; quadam etiam mentis intentione duri ac rigidi nequaquam solent a suo errore deflectere; quos Scripturae verus interpres Christus illudit; ut in vanum suos effundant impetus, et nocere non possint: qui si quem versuta disputationis suae circumscriptione praeveniunt, faciunt obmutescere; mutus est enim qui verbum Dei non eadem qua est gloria confitetur. Cave igitur ne tibi vocem tollat haereticus, ne priorem non ipse deprehenderis: serpit enim dum latet eius perfidia. Si autem commenta impietatis eius agnoveris, iacturam piae vocis timere non poteris. Guttur invadunt, vitalibus vulnus affigunt, dum animam petunt. Si etiam audies aliquem sacerdotem dici, et rapinas eius cognoscis, foris ovis, intus lupus est, qui humanae necis insaturabili crudelitate rabiem suam desiderat explere
Gregorius
Multi enim cum regiminis iura suscipiunt, ad lacerandos subditos inardescunt, terrorem potestatis exhibent; et quia caritatis viscera non habent, domini videri appetunt, patres se esse minime recognoscunt: humilitatis locum in elationem dominationis immutant. Contra quae omnia considerandum nobis est, quia sicut agni inter lupos mittimur, ut sensum servantes innocentiae, morsum malitiae non habeamus: qui enim locum praedicationis suscipit, mala inferre non debet, sed tolerare; quem et si quando zelus rectitudinis exigit ut erga subiectos saeviat, intus paterna pietate diligat quos foris quasi insequendo castigat: quod tunc rector bene exhibet, cum terrenae cupiditatis oneribus nequaquam mentis colla supponit; unde subditur nolite portare sacculum neque peram
Gregorius Nazianzenus
Quorum summa est ut adeo virtuosi existant quod non minus propter vitae modum quam propter eorum verbum Evangelium proficiat
Gregorius in Evang
Tanta enim praedicatorum debet esse in Deo fiducia ut praesentis vitae sumptibus quamvis non provideant, tamen sibi hos non deesse certissime sciant: ne dum mens eius occupatur ad temporalia, minus aliis provideat aeterna
Cyrillus
Sic igitur praeceperat nec de ipso subiecto curam habere, cum dixerat mitto vos sicut agnos inter lupos. Nec etiam concessit sollicitos esse erga extrinseca corpori, cum dixit nolite portare sacculum neque peram. Nec etiam concessit portare aliquid eorum quae nondum unita sunt corpori; unde subdit neque calceamenta. Non solum autem sacculum et peram portare prohibuit, sed nec aliquam studii distractionem permisit assumere, quos nec ab obviantium salutatione distrahi voluit; unde subdit et neminem per viam salutaveritis: quod et dudum ab Eliseo dictum fuit; quasi dicat: recto tramite ad opus procedite, non alternantes benedictionibus benedictiones: damnum enim est expendere tempus praedicationibus competens
Ambrosius
Non ergo haec dominus prohibuit quod benevolentiae displiceret officium, sed quod persequendae devotionis intentio plus placeret
Gregorius Nazianzenus
Mandavit etiam hoc eis dominus ad verbi gloriam, ne videretur in eis magis vigere blanditias: voluit etiam eos non esse sollicitos in verbis alienis
Gregorius
Haec autem verba si quis etiam per allegoriam velit intelligi, pecunia clausa in sacculo est sapientia occulta. Qui igitur sapientiae verbum habet, et hoc erogare proximo negligit, quasi pecuniam in sacculo ligatam tenet. Per peram vero, onera saeculi, per calceamenta mortuorum operum exempla significantur. Qui ergo officium praedicationis suscipit, dignum non est ut onus saecularium negotiorum portet; ne dum hoc eius colla deprimit, ad praedicanda caelestia non assurgat: nec debet stultorum operum exempla conspicere, ne sua opera quasi ex mortuis pellibus credat munire; ne scilicet quia alios talia fecisse considerat, se etiam facere licenter putet
Ambrosius
Nihil etiam dominus in nobis mortale vult esse. Mortale enim atque terrenum calceamentum Moyses iubetur solvere, cum mitteretur ad populum liberandum. Quod si quem movet qua ratione in Aegypto calceati iubentur edere agnum, apostoli autem sine calceamento ad praedicandum Evangelium diriguntur; is considerare debet, quia in Aegypto positus debet adhuc morsus cavere serpentis, multa enim venena in Aegypto: et qui typo Pascha celebrat, patere potest vulneri: qui autem minister est veritatis, venena non trepidat
Gregorius
Omnis autem qui salutat in via, ex occasione salutat itineris, non ex studio optandae salutis. Qui igitur non amore aeternae patriae, sed praemiorum ambitu salutem audientibus praedicat, quasi in itinere salutat: quia ex occasione et non ex intentione salutem audientibus exoptat
10:5
san Giovanni Crisostomo † 407 d.C. Hom. 35. in Matt.
Peace is the mother of all good things, without it all other things are vain. Our Lord therefore commanded His disciples on entering a house first to pronounce peace as a sign of good things, saying, Into whatever house ye enter, first say, Peace be to this house.
sant'Ambrogio † 397 d.C.
That in truth we should convey the message of peace, and that our very first entrance be attended with the blessing of peace.
san Giovanni Crisostomo † 407 d.C. Hom. 32. in Matt. Orat. cont. Jud. 3.
And hence he who presides in the Church gives it, saying, Peace unto all. Now holy men ask for peace, not only that which dwells among men in mutual intercourse, but that which belongs to ourselves. For oftentimes we wage war in our hearts, and are disturbed even when no one troubles us; bad desires also frequently rise up against us.
Tito di Bostra † 378 d.C.
But it is said, Peace he to this house, that is, to them that dwell in the house. As if he says, I speak unto all, both the greater and the less, yet should not your salutation be addressed to them that are unworthy of it. Hence it is added, And if the son of peace be there, your peace shall rest upon it. As if he says, You indeed shall utter the word, but the blessing of peace shall be applied wherever I shall deem men worthy of it. But if any one is not worthy, ye are not mocked, the grace of your word has not perished, but is returned unto you. And this is what is added, But if not, it shall return unto you again.
san Gregorio Magno † 604 d.C. Hom. 17. in Ev.
For the peace which is offered by the mouth of the preacher shall either rest on the house, if there be any one in it predestined to life, who follows the heavenly word which he hears; or if no one be willing indeed to hear, the preacher himself shall not be without fruit, for the peace returns to him, while the Lord gives him the recompense of reward for the labour of his work. But if our peace is received, it is meet that we should obtain earthly supplies from those to whom we offer the rewards of a heavenly country. Hence it follows: And in the same house remain, eating and drinking such things as they give. Mark, that He who forbade them to carry purse and scrip, allows them to be an expense to others, and to receive sustenance from preaching.
san Giovanni Crisostomo † 407 d.C. ubi sup.
But lest any one should say, I am spending my own property in preparing a table for strangers, He first makes them offer the gift of peace, to which nothing is equal, that you may know that you receive greater things than you give.
Tito di Bostra † 378 d.C.
Or else; Since you are not appointed judges as to who are worthy and who are unworthy, eat and drink what things they offer to you. But leave to me the trial of those who receive you, unless you happen also to know that the son of peace is not there, for perhaps in that case you ought to depart.
Teofilatto † 1107
See then how He taught His disciples to beg, and wished them to receive their nourishment as a reward. For it is added, For the labourer is worthy of his hire.
san Gregorio Magno † 604 d.C. ubi sup.
For now the very food which supports him is part of the wages of the labourer, as in this life the hire commences with the labour of preaching, which in the next is completed with the sight of truth. And here we must consider that two rewards are due to one work of ours, one on the journey, which supports us in labour, the other in our country, which recompenses us at the resurrection. Therefore the reward which we receive now ought so to work in us, that we the more vigorously strive to gain the succeeding reward. Every true preacher then ought not so to preach, that he may receive a reward at the present time, but so to receive a reward that he may have strength to preach. For whoever so preaches that here he may receive the reward of praise, or riches, deprives himself of an eternal reward.
sant'Ambrogio † 397 d.C.
Another virtue is added, that we should not go about easily, changing from house to house. For it follows, Go not from house to house; that is, that we should preserve a consistency in our love towards our hosts, nor lightly loose any bond of friendship.
san Beda † 735 d.C.
Now having described the reception from different houses, he teaches them what they ought to do in the cities; namely, to have intercourse with the good in all, but to keep from the society of the wicked in every thing; as it follows, But into whatsoever city ye enter, and they receive you, eat such things as are set before you.
Teofilatto † 1107
Although they be few and poor, ask for nothing more; He also tells them to work miracles, and their word shall draw men to their preaching. Hence he adds, And heal the sick that are therein, and say to them, The kingdom of God is come nigh unto you. For if you first heal and then teach, the word will prosper, and men believe that the kingdom of God is come nigh. For they would not be cured unless by the working of some divine power. But also when they are healed in their soul, the kingdom of God comes nigh unto them, for it is far off from him over whom sin has the dominion.
san Giovanni Crisostomo † 407 d.C. Hom. 32. in Matt.
Now mark the excellence of the Apostles. They are bid to utter nothing relating to sensible things, such as Moses and the Prophets spoke of, namely, earthly goods, but certain new and marvellous things, namely, the kingdom of God.
san Massimo † 662 d.C. Cap. Theol. 191.
Which it is said is come nigh, not to shew the shortness of time, for the kingdom of God cometh not with observation, but to mark the disposition of men towards the kingdom of God, which is indeed potentially in all believers, but actually in those who reject the life of the body, and choose only the spiritual life; who are able to say, Now I live, yet not I, but Christ liveth in me. (Gal. 2:20.)
sant'Ambrogio † 397 d.C.
He next teaches them to shake off the dust from their feet when the men of a city have refused to entertain them, saying, Into whatsoever city ye enter, and they receive you not, shake off the dust.
san Beda † 735 d.C.
Either as a testimony to the earthly toil which they had in vain undergone for them, or to shew that so far from seeking any thing earthly from them, they suffer not even the dust from their land to cleave to them. Or by the feet is meant the very labour and walking to and fro of preaching; but the dust with which they are sprinkled is the lightness of worldly thoughts, from which even the greatest teachers cannot be free. Those then who have despised the teaching, turn the labours and dangers of the teachers into a testimony of their condemnation.
Origene † 253 d.C.
By wiping off the dust of their feet against them, they in some sort say, The dust of your sins shall deservedly come upon you. And mark that the cities which receive not the Apostles and sound doctrine have streets, according to Matthew, Broad is the way which leadeth to destruction. (Matt. 7:13.)
Teofilatto † 1107
And as they who receive the Apostles are said to have the kingdom of God come nigh unto them as a blessing, so those who do not receive them are said to have it nigh unto them as a curse. Hence He adds, Notwithstanding, be ye sure of this, that the kingdom of God is come nigh unto you, as the coming of a king is to some for punishment, but to some for honour. Hence it is added respecting their punishment, But I say unto you, It shall be more tolerable for Sodom, &c.
Eusebio † 339 d.C.
For in the city of Sodom Angels were not without entertainment, but Lot was found worthy to receive them into his house. (Gen. 19.) If then at the coming of the disciples into a city there shall not be found one to receive them, will not that city be worse than Sodom? These words persuaded them to attempt boldly the rule of poverty. For there could not be a city or village without some inhabitants acceptable to God. For Sodom could not exist without a Lot found in it, at whose departure the whole was suddenly destroyed.
san Beda † 735 d.C.
The men of Sodom, although they were hospitable in the midst of all their wickedness of soul and body, yet were there no such guests found among them as the Apostles. Lot indeed was righteous both in seeing and hearing, yet he is not said to have taught or worked miracles.
Il testo latino
Chrysostomus
Bonorum omnium mater pax est, sine qua cetera inania sunt: propter quod dominus discipulis intrantibus domos, illico pacem iussit proferre tamquam bonorum indicium, dicens in quamcumque domum intraveritis, primum dicite: pax huic domui
Ambrosius
Ut scilicet pacis perferamus nuntium, ipse primus ingressus pacis benedictione celebretur
Chrysostomus
Unde pontifex Ecclesiae tradit eam, dicens: pax vobis. Implorant autem pacem sancti, non solum eam quae versatur inter homines ad invicem, sed et eam quae pertinet ad nos ipsos: nam saepius in pectore bellum gerimus, et nullo molestante turbamur, nec non prava desideria contra nos crebro insurgunt
Titus
Dicitur autem pax huic domui, scilicet habitantibus domum: omnes alloquantur, maiores pariter et minores, neque cum indignis vestra salutatio dirigetur; unde subditur et si ibi fuerit filius pacis, requiescet super illum pax vestra; quasi dicat: vos quidem proferetis verbum, res autem pacis applicabitur meo iudicio, ubicumque dignum esse videbitur. Si quis autem non sit dignus, non estis delusi, nec verborum vestrorum gratia periit; immo reciprocatur ad vos; et hoc est quod subditur sin autem, ad vos revertetur
Gregorius
Pax enim quae ab ore praedicatoris offertur, aut requiescet in domo, si in ea fuerit quisquam praedestinatus ad vitam, et caeleste verbum sequitur, quod audit; aut si nullus audire voluerit, ipse praedicator sine fructu non erit, quia ad eum pax revertitur, dum ei a domino pro labore sui operis merces recompensatur. Si autem pax nostra recipitur, dignum est ut ab eis terrena stipendia consequamur, quibus patriae caelestis praemia offerimus; unde sequitur in eadem autem domo manete edentes et bibentes quae apud illos sunt. Ecce qui peram et sacculum portari prohibuit, sumptus et alimenta ex eadem praedicatione concedit
Chrysostomus
Sed ne aliquis diceret: consumo res proprias parando advenis mensam, illum primo intrantem facit tibi pacis donum offerre, cui nihil est aequale, ut scias te maiora, quam des, suscipere
Titus
Vel aliter continua. Quia non estis constituti iudices eorum qui sunt digni vel indigni, edatis et bibatis quae vobis offeruntur ab eis. Dimittite autem mihi eorum qui vos recipiunt examen; nisi vobis quoque sit notum non esse ibi filium pacis; tunc enim fortassis retrocedere debetis
Theophylactus
Vide igitur qualiter discipulos mendicare instituit, et pro pretio eos nutrimentum habere voluit; nam subditur dignus est enim operarius mercede sua
Gregorius in Evang
Sunt enim iam de mercede operarii ipsa alimenta sustentationis; ut hic merces de labore praedicationis inchoetur quae illic de veritatis visione perficitur. Qua in re considerandum est quod uni nostro operi duae mercedes debentur: una in via, quae nos in labore sustentat; alia in patria, quae nos in resurrectione remunerat. Merces itaque quae in praesenti recipitur, hoc in nobis debet agere ut ad sequentem mercedem robustius tendatur. Verus ergo quisque praedicator non ideo praedicare debet ut in hoc tempore mercedem accipiat; sed ideo mercedem recipere ut praedicare valeat. Quisque namque ideo praedicat ut hic laudis vel muneris mercedem recipiat, aeterna mercede se privat. Ambrosius. Subditur virtus alia, ne de domo in domum quis vaga facilitate demigret; sequitur enim nolite transire de domo in domum: ut scilicet amore hospitali servemus constantiam, neque aliquam amicitiae necessitudinem facile resolvamus
Beda
Descripto autem diversae domus hospitio, quid iam in civitatibus agere debeant docet: piis scilicet in omnibus communicare, ab impiorum vero per omnia societate secerni; unde sequitur et in quamcumque civitatem intraveritis, et susceperint vos, manducate quae apponuntur vobis
Theophylactus
Quamvis modica existant et vilia, nihil amplius inquirentes. Denuntiat etiam eis ut operantes miracula homines ad suas praedicationes attraherent; unde subdit et curate infirmos qui in illa sunt, et dicite illis: appropinquavit in vos regnum Dei. Si enim prius curaveritis, deinde docueritis, prosperabitur sermo, et homines credent regnum Dei appropinquare: non enim curarent, nisi hoc aliqua virtus divina perficeret. Sed etiam cum secundum animam curantur, appropinquat in eos regnum Dei, quod longe est ab eo cui dominatur peccatum
Chrysostomus in Matthaeum
Vide autem dignitatem apostolorum: nihil sensibile monentur proferre, qualia qui circa Moysen et prophetas, scilicet bona terrena; sed quaedam nova et mirabilia, scilicet regnum Dei
san Massimo
Dicitur autem appropinquavit: non ut ostendat temporis brevitatem; neque enim regnum Dei venit cum observatione; sed ostendit dispositionem hominum ad regnum Dei; quod quidem potentia est in omnibus credentibus, actu vero in his qui respuunt corporalem vitam, et solam eligunt spiritualem, qui dicere possunt: vivo autem non ego, sed vivit in me Christus
Ambrosius
Deinde docet excutiendum de pedibus pulverem, si quis recipiendos civitatis hospitio non putaverit, dicens in quamcumque civitatem intraveritis, et non receperint vos, exeuntes in plateas eius, dicite: etiam pulverem pedum, qui adhaesit nobis de civitate vestra, extergimus in vos
Beda
Vel ad contestationem terreni laboris quem pro illis inaniter susceperunt; vel ut ostendatur usque adeo se ab ipsis nihil terrenum quaerere ut etiam pulverem de terra eorum non sibi patiantur adhaerere. Vel per pedes ipsum opus et incessus praedicationis significatur; pulvis vero quo asperguntur, terrenae levitas est cogitationis, a qua et summi doctores immunes esse nequeunt. Qui ergo spreverint doctrinam, labores et pericula docentium, ad testimonium suae damnationis inflectunt. Origenes. Extergendo ergo pulverem pedum in eos, quodammodo dicunt: pulvis peccatorum vestrorum merito veniet super vos. Et attende, quod quaecumque civitates non suscipiunt apostolos sanamque doctrinam, habent plateas, iuxta illud: lata est via quae ducit ad perditionem
Theophylactus
Et sicut recipientibus apostolos appropinquare regnum Dei dicitur in beneficium, sic non recipientibus in praeiudicium; unde subdit tamen hoc scitote, quia appropinquavit regnum Dei; sicut adventus regis est quibusdam ad poenam, quibusdam vero ad honorem; unde de eorum poena subditur dico autem vobis, quia Sodomis in illa die remissius erit quam illi civitati
Eusebio
Nam in civitate Sodomitarum non caruerunt Angeli hospitio; sed Lot inventus est dignus eos hospitari. Si ergo ad accessum discipulorum, nec unus invenietur in civitate qui eos recipiat, quomodo non peior erit civitate Sodomorum? Hic sermo docebat eos audacter aggredi regulam paupertatis: non enim posset consistere civitas et villa, nec vicus, sine aliquo incola noto Deo: nam nec Sodoma subsisteret non reperto Lot, quo recedente tota repente periit
Beda
Sodomitae quoque ipsi etsi inhospitales fuerint inter cetera carnis animaeque flagitia, nulli tamen apud eos tales hospites quales apostoli reperti sunt: et Lot quidem aspectu et auditu iustus erat, non tamen ibi aliquid docuisse aut signa fecisse perhibetur
10:13
sant'Ambrogio † 397 d.C.
Our Lord warns us that they will meet with a heavier punishment who have refused to follow the Gospel than those who have chosen to break the law; saying, Woe unto thee, Chorazin! woe unto thee, Bethsaida!
san Beda † 735 d.C.
Chorazin, Bethsaida, and Capernaum, Tiberias also which John mentions, are cities of Galilee situated on the shore of the lake of Gennesaret, which is called by the Evangelists the sea of Galilee or Tiberias. Our Lord thus mourns over these cities which after such great miracles and wonders repented not, and are worse than the Gentiles who break through the law of nature only, seeing that after despising the written law, they feared not to despise also the Son of God and His glory. Hence it follows, For if the mighty works had been done in Tyre and Sidon which have been done in you, they had a great while ago repented sitting in sackcloth and ashes, &c. By sackcloth, which is woven together from the hairs of goats, he signifies a sharp remembrance of previous sin. But by ashes, he hints at the consideration of death, by which we are reduced to dust. Again, by the sitting down, he implies the lowliness of our conscience. Now we have seen in this day the word of the Saviour fulfilled, since Chorazin and Bethsaida, though our Lord was present among them, believed not, and Tyre and Sidon were friendly both to David and Solomon, (1 Kings 5.) and afterwards believed in the disciples of Christ who preached the Gospel there.
san Giovanni Crisostomo † 407 d.C. Hom. 38. in Matt.
Our Lord mourns over these cities for our example, because shedding tears and bitter lamentations over those who are insensible to grief, is no slight antidote, tending both to the correction of the insensible, and to the remedy and consolation of those who mourn over them. Again, He draws them over to what is good, not only by lamenting over them, but also by alarming them. Hence it follows, But it shall be more tolerable for Tyre and Sidon, &c. This we ought also to listen to. For not upon them alone, but upon us also, He hath passed sentence, if we receive not the guests who come to us, since He commanded them to shake off the very dust from their feet. And in another place: Now when our Lord had done many mighty works in Capernaum, and had Himself dwelt there, it seemed to be exalted above the other cities, but through unbelief fell to destruction. Hence it follows, And thou, Capernaum, which art exalted to heaven, shall be thrust down to hell; that, in fact, the judgment might be in proportion to the honour.
san Beda † 735 d.C.
This sentence admits of two meanings: Either for this reason shalt thou be thrust down into hell, because thou proudly resisted My preaching; that in truth she might be understood to have raised herself up to heaven by her pride. Or, because thou art exalted to heaven by My dwelling in thee, and by My miracles, shalt thou be beaten with more stripes, since even these thou refusedst to believe. And that no one should suppose that this interpretation applied only either to the cities or the persons who, seeing our Lord in the flesh despised Him, and not to all also who now despise the words of the Gospel, He proceeds to add these words, He that heareth you, heareth me.
san Cirillo di Alessandria † 444 d.C.
Whereby He teaches, that whatever is said by the holy Apostles must be received, since he who heareth them heareth Christ, and an inevitable punishment therefore hangs over heretics who neglect the words of the Apostles; for it follows, and he who despises you despises me.
san Beda † 735 d.C.
That is, that every one indeed on hearing or despising the preaching of the Gospel might learn that he is not despising or hearing the mere individual preacher, but our Lord and Saviour, nay the Father Himself; for it follows, And he that despiseth me, despiseth him that sent me. For the Master is heard in His disciple, the Father honoured in His Son.
sant'Agostino † 430 d.C. Serm. 102.
But if the word of God reaches to us also, and appoints us in the Apostles place, beware of despising us, lest that reach unto Him which you have done unto us.
san Beda † 735 d.C.
It may also be understood as follows, He who despiseth you, despiseth me, that is, he who shews not mercy to one of the least of My brethren, neither shews it to Me. But he who despiseth me, (refusing to believe on the Son of God,) despiseth him that sent me. (Matt. 25:40.) For I and my Father are one. (John 10:30.)
Tito di Bostra † 378 d.C.
But at the same time He herein consoles His disciples, as if He said, Say not why are we about to suffer reproach. Let your speech be with moderation. I give you grace, upon Me your reproaches fall.
Il testo latino
Ambrosius
Docet dominus graviori poenae obnoxios fore qui Evangelium non sequendum quam qui legem iudicaverunt esse solvendam, dicens vae tibi, Corozaim, vae tibi, Bethsaida
Beda
Corozaim, Bethsaida et Capharnaum, Tiberias quoque, quam Ioannes nominat, civitates sunt Galilaeae, sitae in littore laci Genezareth, qui ab Evangelistis mare Galilaeae, vel Tiberiadis appellatur. Plangit ergo dominus has civitates, quae post tanta miracula atque virtutes non poenituerunt, peioresque sunt gentilibus naturale tantum ius dissipantibus: quia post descriptae legis contemptum, filium quoque Dei et gloriam eius spernere non timuerunt; unde sequitur quia si in Tyro et Sidone factae fuissent virtutes quae in vobis factae sunt, olim in Cilicio et cinere sedentes poeniterent. In Cilicio, quod de pilis caprarum contexitur, asperam peccati pungentis memoriam significat; in cinere autem mortis considerationem, per quam in pulverem redigimur, demonstrat. Porro in sessione humilitatem propriae conscientiae significat. Impletum autem videmus hodie dictum salvatoris: quia Corozaim et Bethsaida praesente domino credere noluerunt: Tyrus autem et Sidon et quondam David ac Salomon amici fuere, et post evangelizantibus Christi credidere discipulis
Chrysostomus in Matthaeum
Deplorat autem dominus has civitates ad nostrum exemplum: eo quod effusio lacrymarum et gemitus amarus super patientes insensibilitatem doloris, non modicum antidotum est et ad correctionem patientium, et ad remedium ingemiscentium super eos. Non solum autem per deplorationem inducit eos ad bonum, sed etiam per terrorem; unde sequitur verumtamen Tyro et Sidoni remissius erit quam vobis in iudicio. Hoc et nos audire debemus: non enim solum illis, sed etiam nobis peius iudicium statuit, nisi receperimus intrantes ad nos hospites, quorum pulverem praecepit excutere. Cum autem plurima signa fecisset dominus in Capharnaum, et eum ipsa incolam habuisset, videbatur super alias civitates exaltata; sed propter incredulitatem cecidit in ruinam; unde sequitur et tu, Capharnaum, usque in caelum exaltata, usque ad Infernum demergeris; ut scilicet iudicium sit proportionabile honori
Beda
Duplex autem in hac sententia sensus est. Vel ideo ad Infernum demergeris, quia contra praedicationem meam superbissime restitisti, ut scilicet intelligatur in caelum exaltata per superbiam: vel ideo quia es exaltata usque ad caelum meo hospitio, et meis signis, maioribus plecteris suppliciis, quia his quoque credere noluisti. Et ne quis putaret hanc increpationem vel tantummodo civitatibus vel personis convenire quae dominum in carne videntes spernebant, et non omnibus qui hodie quoque Evangelii verba despiciunt; consequenter adiunxit, dicens qui vos audit, me audit
Cyrillus
Per quod docet, quicquid per sanctos apostolos dicit, acceptandum esse: quia qui illos audit, Christum audit. Inevitabilis ergo poena haereticis imminet, qui apostolorum negligunt verba; sequitur enim et qui vos spernit, me spernit
Beda
Ut scilicet in audiendo quisque vel spernendo Evangelii praedicationem, non viles quasque personas, sed dominum salvatorem, immo ipsum patrem spernere se vel audire disceret; nam sequitur qui autem me spernit, spernit eum qui misit me: quia in discipulo magister auditur, et in filio pater honoratur
Augustinus de Verb. Dom
Si autem sermo Dei ad vos quoque pervenit, et in eo loco vos constituit, videte ne spernatis nos, ne ad illum perveniat quod nobis feceritis
Beda
Potest et ita intelligi: qui vos spernit, me spernit; idest, qui non facit misericordiam uni de fratribus meis minimis, nec mihi facit. Qui autem me spernit, nolens credere filium Dei, spernit eum qui me misit: quia ego et pater unum sumus
Titus
Simul autem in hoc discipulos consolatur; quasi dicat: non dicatis: cur imus passuri contumelias? Accomodate linguam; ego praebeo gratiam, in me vestra redundat contumelia
10:17
san Cirillo di Alessandria † 444 d.C.
It was said above that our Lord sent forth His disciples sealed with the grace of the Holy Spirit, and that being made ministers of preaching, they received power over the unclean spirits. But now when they returned, they confess the power of Him who honoured them, as it is said, And the seventy returned again with joy, saying, Lord, even the devils are subject unto us, &c. They seemed indeed to rejoice rather that they were made workers of miracles, than that they had become ministers of preaching. But they had better have rejoiced in those whom they had taken, as St. Paul says to them that were called by him, My joy and my crown. (Phil. 4:1.)
san Gregorio Magno † 604 d.C. 23. Mor. c. 4.
Now our Lord, in a remarkable manner, in order to put down high thoughts in the hearts of His disciples, Himself related the account of the fall which the teacher of pride suffered; that they might learn by the example of the author of pride, what they would have to dread from the sin of pride. Hence it follows, I beheld Satan as lightning fall from heaven.
san Basilio Magno † 379 d.C. Hom. Quod Deus non est auctor mali.
He is called Satan, because he is an enemy to God, (for this the Hebrew word signifies,) but he is called the Devil, because he assists us in doing evil, and is an accuser. His nature is incorporeal, his abode in the air.
san Beda † 735 d.C.
He says not, ‘I see now,’ but referring to past time, I saw, when he fell. But by the words as lightning, He signifies either a fall headlong from the high places to the lowest, or that now cast down, he transforms himself into an angel of light. (2 Cor. 11:14.)
Tito di Bostra † 378 d.C.
Now He says that He saw it, as being Judge, for He knew the sufferings of the spirits. Or He says, as lightning, because by nature Satan shone as lightning, but became darkness through his affections, since what God made good he changed in himself to evil.
san Basilio Magno † 379 d.C. adv. Eunom. l. 3.
For the heavenly Powers are not naturally holy, but according to the analogy of divine love they receive their measure of sanctification. And as iron placed in the fire does not cease to be iron, though by the violent application of the flame, both in effect and appearance, it passes into fire; so also the Powers on high, from their participation in that which is naturally holy, have a holiness implanted in them. For Satan had not fallen, if by nature he had been unsusceptible of evil.
san Cirillo di Alessandria † 444 d.C.
Or else, I saw Satan as lightning fall from heaven, that is, from the highest power to the lowest impotence. For before the coming of our Saviour, he had subdued the world to him, and was worshipped by all men. But when the only-begotten Word of God came down from heaven, he fell as lightning, seeing that he is trodden under foot by those who worship Christ. As it follows, And, behold, I give unto you power to tread upon serpents, &c.
Tito di Bostra † 378 d.C.
Serpents indeed at one time under a figure were made to bite the Jews, and kill them because of their unbelief. But there came One who should destroy those serpents; even the Brazen Serpent, (Numb. 21:8.) the Crucified, so that if any one should look on Him believing, he might be healed from his wounds and saved.
san Giovanni Crisostomo † 407 d.C.
Then lest we should suppose this was spoken of beasts, He added, And over all the power of the enemy.
san Beda † 735 d.C.
That is, I give you the power of casting out every kind of unclean spirit, from the bodies possessed. And as far as regards themselves, He adds, And nothing shall hurt you. Although it might also be taken literally. For Paul when attacked by a viper suffered no injury. (Acts 28:5.) John having drunk poison is not harmed by ita. But I think there is this difference between serpents who bite with the teeth, and scorpions who sting with the tail, that the serpents signify men or spirits raging openly, scorpions signify them plotting in secret. Or serpents are those which east the poison of evil persuasion upon virtues just beginning, scorpions which go about to corrupt at last virtues which have been brought to perfection.
Teofilatto † 1107
Or serpents are those which visibly hurt, as the evil spirit of adultery and murder. But those are called scorpions which invisibly injure, as in the sins of the spirit.
san Gregorio di Nissa † 395 d.C. Hom. in Cant.
For pleasure is called in Scripture a serpent, which by nature is such that if its head has reached a wall so as to press upon it, it drags its whole body after it. So nature has given man the habitation which was necessary for him. But by means of this necessity, pleasure assaults the heart, and perverts it to the indulgence of immoderate ornament; in addition to this it brings in its train covetousness, which is followed by lust, that is, the last member or tail of the beast. But as it is not possible to draw back the serpent by its tail, so to remove pleasure we must not begin with the last, unless one has closed the first entrance to evil.
sant'Atanasio † 373 d.C. Orat. in Pass. et cruce Domini.
But now through the power of Christ boys make a mock at pleasure, which formerly led away the aged, and virgins stedfastly trample upon the desires of serpentine pleasure. Some also tread upon the very sting of the scorpion, that is, of the devil, namely death, and fearing not destruction, become witnesses of the word. But many giving up earthly things walk with a free step in heaven, dreading not the prince of the air.
Tito di Bostra † 378 d.C.
But because the joy with which He saw them rejoice savoured of vain-glory, for they rejoiced that they were as it were exalted, and were a terror to men and evil spirits, our Lord therefore adds, Notwithstanding in this rejoice not, that the spirits are subject unto you, &c.
san Beda † 735 d.C.
They are forbidden to rejoice in the subjection of the spirits to God, since they were flesh; for to cast out spirits and to exercise other powers is sometimes not on account of his merit who works, but is wrought through the invocation of Christ’s name to the condemnation of those who mock it, or to the advantage of those who see and hear.
san Cirillo di Alessandria † 444 d.C.
Why, O Lord, dost not Thou permit men to rejoice in the honours which are conferred by Thee, since it is written, In thy name shall they rejoice all the day? (Ps. 89:16.) But the Lord raises them up by greater joys. Hence He adds, But rejoice that your names are written in heaven.
san Beda † 735 d.C.
As if he said, It becomes you to rejoice not in the putting down of the evil spirits, but in your own exaltation. But it would be well for us to understand, that whether a man has done heavenly or earthly works, he is thereby, as if marked down by letter, for ever fixed in the memory of God.
Teofilatto † 1107
For the names of the saints are written in the book of life not in ink, but in the memory and grace of God. And the devil indeed fell from above; but men being below have their names inscribed above in heaven.
san Basilio Magno † 379 d.C. in Esai. 4.
There are some who are written indeed not in life, but according to Jeremiah in the earth, (Jer. 17:13.) that in this way there might be a kind of double enrolment, of the one indeed to life, but of the other to destruction. But since it is said, Let them be blotted out of the book of the living, (Ps. 69:28.) this is spoken of those who were thought worthy to be written in the book of God. And in this way a name is said to be put down in writing or blotted out, when we turn aside from virtue to sin, or the contrary.
Il testo latino
Cyrillus
Supra dictum est, quod dominus misit discipulos gratia spiritus sancti insignitos, et facti praedicationis ministri potestatem super immundos spiritus acceperunt; nunc autem reversi confitentur honorantis eos potentiam; unde dicitur reversi sunt autem septuaginta duo cum gaudio dicentes: domine, etiam Daemonia subiciuntur nobis in nomine tuo. Videbantur quidem gaudere magis quod facti sunt miraculorum auctores, quam quod facti erant praedicationis ministri. Erat autem melius eos gaudere in illis quos ceperunt, sicut vocatis per ipsum dicit Paulus: gaudium meum et corona mea
Gregorius Moralium
Mire autem dominus ut in discipulorum cordibus elationem premeret, iudicium ruinae retulit, quod ipse magister elationis accepit; ut in auctore superbiae discerent quid de elationis vitio formidarent; unde sequitur videbam Satanam sicut fulgur de caelo cadentem
Basilius
Dicitur Satanas, eo quod adversatur bono; hoc enim significat nomen Hebraicum; sed Diabolus dicitur, eo quod cooperatur nobis in malo, et accusator sit. Natura eius est incorporea, locus aereus
Beda
Non autem dicit: modo video, sed: prius videbam, quando corruit. Quod autem ait sicut fulgur, vel praecipitem de supernis ad ima lapsum significat; vel quia deiectus adhuc transfigurat se in Angelum lucis
Titus
Se autem dicit vidisse tamquam iudicem, qui novit incorporeorum passiones. Vel dicit sicut fulgur, quia natura fulgidus erat ut fulgur; sed factus est tenebrosus propter affectum; quia quod Deus fecit bonum, hoc ipse in se alteravit in malum
Basilius
Supernae enim virtutes non sunt naturaliter sanctae, sed secundum analogiam divini amoris mensuram sanctificationis sortiuntur. Et sicut ferrum positum in igne non desinit esse ferrum, vehementi tamen flammae unione tam effectu quam aspectu in ignem pertransit; sic et almae virtutes ex participatione eius quod est naturaliter sanctum, insitam habent sanctificationem: neque enim cecidisset Satanas, si natura fuisset insusceptibilis mali
Cyrillus
Vel aliter. Videbam Satanam sicut fulgur de caelo cadentem, idest a suprema potentia in extremam fragilitatem. Nam ante salvatoris adventum subegerat sibi orbem, et ab omnibus colebatur; sed cum unigenitum verbum Dei de caelo descendit, corruit tamquam fulgur, quia conculcatur ab adorantibus Christum; unde sequitur et ecce dedi vobis potestatem calcandi supra serpentes et scorpiones
Titus
Serpentes quidem aliquando figuraliter in deserto mordebant Iudaeos et necabant eos, eo quod infideles erant; venit autem qui serpentes illos perimeret aeneus serpens crucifixus, ut si quis credens in eum prospexerit, liberetur a morsibus et salvetur
Chrysostomus
Deinde ne putaremus hoc dici de bestiis, subiunxit et supra omnem virtutem inimici
Beda
Hoc est omne genus immundorum spirituum de obsessis corporibus eiciendi; et quantum ad ipsos subdit et nihil vobis nocebit: quamvis et ad litteram possit accipi: Paulus enim a vipera invasus nihil mali patitur, et Ioannes hausto veneno non laeditur. Hoc autem inter serpentes qui dente et scorpiones qui cauda nocent, distare arbitror, quod serpentes aperte saevientes, scorpiones clanculo insidiantes, vel homines vel Daemones significent. Vel serpentes qui inchoandis virtutibus venena pravae persuasionis obiciunt: scorpiones qui consummatas virtutes ad finem vitiare intendunt
Theophylactus
Vel serpentes sunt qui visibiliter nocent, veluti fornicationis et homicidii Daemon: qui vero invisibiliter nocent, scorpiones vocantur, sicut in vitiis spiritualibus
Gregorius Nyssenus
Voluptas etiam serpens dicitur in Scriptura, cuius natura est quod si caput eius muri stricturam attigerit, totum sequens corpus ad se trahit: sic natura necessarium concessit homini domicilium; sed per hanc necessitatem aggrediens voluptas animum ad immoderatum quemdam ornatum pervertit; ad hoc subsequentem avaritiam trahit, quam impudicitia sequitur, idest ultimum membrum, et cauda bestialitatis. Sed quemadmodum non est per caudam serpentem retrahi, sic non est incipiendum ab ultimis ad evellendum voluptates, nisi quis priorem aditum obturet malitiae
sant'Atanasio
Deludunt autem nunc per Christi virtutem pueri voluptatem, quae quondam seducebat grandaevos; et virgines perseverant conculcantes serpentinae voluptatis fallacias. Sed et quidam ipsum aculeum scorpionis, idest Diaboli, conculcantes, scilicet mortem, non timuerunt interitum; verbi gratia, martyres facti; plerique vero postpositis terrenis, libero gressu conversantur in caelis, principem aeris non timentes
Titus
Sed quia laetitia qua eos laetos videbat, inanem gloriam sapiebat: gaudebant enim quod quasi sublimes effecti, terribiles hominibus et Daemonibus erant: ideo dominus subiungit verumtamen in hoc nolite gaudere, quia spiritus subiciuntur vobis
Beda
De subiectione spirituum, cum caro sint, gaudere prohibentur: quia spiritus eicere, sicut et virtutes alias facere, interdum non est eius meriti qui operatur; sed invocatio nominis Christi hoc agit ad condemnationem eorum qui invocant, vel ad utilitatem eorum qui vident et audiunt
Cyrillus
Sed cur, domine, non sinis laetari in honoribus a te collatis, cum scriptum sit: in nomine tuo exultabunt tota die? Sed dominus eos ad maius gaudium erigit; unde subdit gaudete autem quia nomina vestra scripta sunt in caelis
Beda
Quasi dicat: non oportet vos de Daemonum humiliatione, sed de vestra sublimatione gaudere. Salubriter autem intelligendum est, quod sive caelestia, sive terrestria quis opera gesserit, per hoc quasi litteris annotatus apud Dei memoriam sit aeternaliter affixus
Theophylactus
Scripta sunt enim nomina sanctorum in libro vitae, non encausto, sed memoria Dei et gratia. Et Diabolus quidem desuper cadit; homines vero inferius existentes superius ascribuntur in caelis
Basilius
Quidam autem sunt qui scribuntur quidem non in vita, sed, secundum Ieremiam, in terra; ut secundum hoc intelligatur duplex quaedam descriptio, horum quidem ad vitam, illorum ad perditionem. Quod autem dicitur: deleantur de libro viventium, intelligitur de his qui digni putabantur in libro Dei conscribi; et secundum hoc fieri dicitur Scripturae mutatio, quando a virtute delabimur in peccatum, vel e contra
10:21
Teofilatto † 1107
As a loving father rejoices to see his sons do right, so Christ also rejoices that His Apostles were made worthy of such good things. Hence it follows, In that hour, &c.
san Cirillo di Alessandria † 444 d.C.
He saw in truth that through the operation of the Holy Spirit, which He gave to the holy Apostles, the acquisition of many would be made, (or that many would be brought to the faith.) He is said therefore to have rejoiced in the Holy Spirit, that is, in the results which came forth through the Holy Spirit. For as one who loved mankind He considered the conversion of sinners to be a subject for rejoicing, for which He gives thanks. As it follows, I give thanks unto thee, O Father.
san Beda † 735 d.C.
Confessing (confiteor) does not always signify penitence, but also thanksgiving, as is frequently found in the Psalms. (Ps. 18:49; 30:12; 52:9.)
san Cirillo di Alessandria † 444 d.C.
Now here, say they whose hearts are perverted, the Son gives thanks to the Father as being inferior. But what should prevent the Son of the same substance with the Father from praising His own Father, who saves the world by Him? But if you think that because of His giving thanks He shews Himself to be inferior, observe, that He calls Him His Father, and the Lord of heaven and earth.
Tito di Bostra † 378 d.C. non occ.
For all other things have been produced by Christ from nothing, but He alone was incomprehensibly begotten of His Father; Who therefore of the Only-begotten alone, as a true Son, is by nature the Father. Hence He alone says to His Father, I give thanks to thee, O Father, Lord, &c. that is, I glorify thee. Marvel not that the Son glorifies the Father. For the whole substance of the Only-begotten is the glory of the Father. For both those things which were created, and the Angels, are the glory of the Creator. But since these are placed too low in respect of His dignity, the Son alone, since He is perfect God like His Father, perfectly glorifies His Father.
sant'Atanasio † 373 d.C. con. Greg. Sabell. 3. con. gentes 6.
We know also that the Saviour often speaks as man. For His divine nature has human nature joined to it, yet you would not, because of His clothing Himself with a body, be ignorant that He was God. But what do they answer to this, who wish to make out a substance of evil, but form to themselves another God, other than the true Father of Christ? And they say that he is unbegotten, the creator of evil and prince of iniquity, as well as the maker of the world’s fabric. (Gen. 1:1.) Now our Lord, affirming the word of Moses, says, I give thanks unto thee, Father, Lord of heaven and earth.
sant'Epifanio † 403 d.C. adv. Hær. 42.
But a Gospel composed by Marcion has, “I give thanks to Thee, O Lord,” being silent as to the words of heaven and earth, and the word Father, lest it should be supposed that He calls the Father the Creator of the heaven and the earth.
sant'Ambrogio † 397 d.C.
Lastly, he unveils the heavenly mystery by which it pleased God to reveal His grace, rather to the little ones than the wise of the world. Hence it follows, That thou hast hid these things from the wise and prudent.
Teofilatto † 1107
The distinction may be, that it is said, the wise, meaning, the Pharisees and Scribes who interpret the law, and the prudent, meaning those who were taught by the Scribes, for the wise man is he who teaches, but the prudent man he who is taught; but the Lord calls His disciples babes, whom He chose not from the teachers of the law, but out of the multitude, and by calling, fishermen; babes, that is, as devoid of malice.
sant'Ambrogio † 397 d.C.
Or by a babe we should here understand one who knew nothing of exalting himself, and of boasting in proud words of the excellence of his wisdom, as the Pharisees often do.
san Beda † 735 d.C.
He therefore gives thanks that He had revealed to the Apostles as unto babes the sacraments of His coming, of which the Scribes and Pharisees were ignorant, who think themselves wise, and are prudent in their own sight.
Teofilatto † 1107
The mysteries then were hid from those who think themselves wise, and are not; for if they had been, these would have been revealed to them.
san Beda † 735 d.C.
To the wise and prudent then He opposed not the dull and foolish, but babes; that is, the humble, to shew that He condemned pride, not quickness of mind.
Origene † 253 d.C.
For a feeling of deficiency is the preparation for coming perfection. For whoever by the presence of the apparent good perceives not that he is destitute of the true good, is deprived of the true good.
san Giovanni Crisostomo † 407 d.C. Hom. 38. in Matt.
Now He does not rejoice and give thanks because the mysteries of God were hid from the Scribes and Pharisees, (for this were not a subject of rejoicing, but of lament,) but for this cause gives He thanks, that what the wise knew not, babes knew. But moreover He gives thanks to the Father, together with whom He Himself does this, to shew the great love wherewith He loves us. He explains in the next place, that the cause of this thing was first His own will and the Father’s, who of His own will did this. As it follows, Even so, Father; for so it seemed good in thy sight.
san Gregorio Magno † 604 d.C. 25. Moral. c. 14.
We receive these words as an example of humility, that we should not rashly presume to scan the heavenly counsel, concerning the calling of some, and the rejection of others; for that cannot be unjust which seemed good to the Just One. In all things therefore, externally disposed, the cause of the visible system is the justice of the hidden will.
san Giovanni Crisostomo † 407 d.C. Hom. 38. in Matt.
But after He had said, I thank thee that thou hast revealed them to babes, lest you should suppose that Christ was destitute of the power to do this, He adds, All things are delivered to me of my Father.
sant'Atanasio † 373 d.C. Tract. in Matt. 11:22.
The followers of Arius, not rightly understanding this, rave against our Lord, saying, If all things were given to him, that is, the dominion of the creatures, there was a time when He had them not, and so was not of the substance of the Father. For if He had been, there would be no need for Him to receive. But hereby is their madness the rather detected. For if before He had received them, the creature was independent of the Word, how will that verse stand, In him all things consist? (Col. 4:17.) But if as soon as the creatures were made, they were all given to Him, where was the need to give, for by him were all things made? (John 13.) The dominion of the creation is not then, as they think, here meant, but the words signify the dispensation made in the flesh. For after that man sinned, all things were confounded; the Word then was made flesh, that He might restore all things. All things therefore were given Him, not because He was wanting in power, but that as Saviour He should repair all things; that as by the Word all things at the beginning were brought into being, so when the Word was made flesh, He should restore all things in Himself.
san Beda † 735 d.C.
Or by the words, All things are delivered to me, He means not the elements of the world, but those babes to whom by the Spirit the Father made known the Sacraments of His Son; and in whose salvation when He here spoke He was rejoicing.
sant'Ambrogio † 397 d.C.
Or, when you read all things, you acknowledge the Almighty, not the Son lower than the Father; when you read delivered, you confess the Son, to whom by the nature of one substance all things rightly belong, not conferred as a gift by grace.
san Cirillo di Alessandria † 444 d.C.
Now having said that all things were given Him by His Father, He rises to His own glory and excellence, shewing that in nothing He is surpassed by His Father. Hence He adds, And no one knoweth who the Son is but the Father, &c. For the mind of the creatures is not able to comprehend the manner of the Divine substance, which passes all understanding, and His glory transcends our highest contemplations. By Itself only is known what the Divine nature is. Therefore the Father, by that which He is, knoweth the Son; the Son, by that which He is, knoweth the Father, no difference intervening as regards the Divine nature. And in another place. For that God is, we believe, but what He is by nature, is incomprehensible. But if the Son was created, how could He alone know the Father, or how could He be known only by the Father. For to know the Divine nature is impossible to any creature, but to know each created thing what it is, does not surpass every understanding, though it is far beyond our senses.
sant'Atanasio † 373 d.C. Orat. 1. cont. Arian.
But though our Lord says this, it is plain that the Arians object to Him, saying, that the Father is not seen by the Son. But their folly is manifest, as if the Word did not know Itself which reveals to all men the knowledge of the Father and Itself; for it follows, And to whomsoever the Son will reveal him.
Tito di Bostra † 378 d.C.
Now a revelation is the communication of knowledge in proportion to each man’s nature and capacity; and when indeed the nature is congenial, there is knowledge without teaching; but here the instruction is by revelation.
Origene † 253 d.C. non occ.
He wishes to reveal as the Word, not without the exercise of reason; and as Justice, who knoweth rightly both the times for revealing, and the measures of revelation; but He reveals by removing the opposing veil from the heart, (2 Cor. 3:15) and the darkness which He has made His secret place. (Ps. 18:11.) But since upon this men who are of another opinion think to build up their impious doctrine, that in truth the Father of Jesus was sent down to the ancient saints, we must tell them that the words, To whomsoever the Son will reveal him, not only refer to the future time, after our Saviour uttered this, but also to the past time. But if they will not take this word reveal for what is past, they must be told, that it is not the same thing to know and to believe. To one is given by the Spirit the word of knowledge; to another faith by the same Spirit. (1 Cor. 12:8, 9.) There were then those who believed, but did not know.
sant'Ambrogio † 397 d.C.
But that you may know that as the Son revealed the Father to whom He will, the Father also reveals the Son to whom He will, hear our Lord’s words, Blessed art thou, Simon Barjona, for flesh and blood have not revealed it to thee, but my Father which is in heaven.
Il testo latino
Theophylactus
Sicut benignus pater videns filios suos dirigi, gaudet; sic et Christus exultat, quod apostoli tantis bonis facti sunt digni; unde dicitur in ipsa autem hora exultavit in spiritu sancto
Cyrillus
Inspexit quidem per spiritus operationem, quam apostolis tradidit, plurium acquisitionem; unde in spiritu sancto laetatus dicitur, idest in effectibus, qui per spiritum sanctum proveniunt: quasi enim amator hominum, gaudii reputabat materiam conversionem errantium; de quo gratias agit; unde sequitur confiteor tibi, pater, domine caeli et terrae
Beda
Confessio non semper poenitentiam, sed et gratiarum actionem significat, ut in Psalmis saepissime legimus
Cyrillus
Ecce autem, inquiunt illi quorum corda perversa sunt, gratias refert filius patri tamquam minor. Sed quid impedit consubstantialem filium laudare proprium genitorem, mundum salvantem per eum? Quod si censes confessionis causa hunc esse minorem, aspice quod vocat eum patrem suum, et dominum caeli et terrae
Titus
Alia enim per Christum ex non entibus producta sunt; sed solus ipse incomprehensibiliter a patre est genitus: solius enim unigeniti tamquam veri filii naturaliter pater est; unde solus patri dicit confiteor tibi, pater; hoc est, glorifico te. Nec mireris si patrem filius glorificat: tota enim hypostasis unigeniti, genitoris est gloria: nam quae facta sunt, et caelum et Angeli, gloria sunt creatoris: verum quia haec nimis infime sita sunt respectu dignitatis ipsius, solus filius, cum Deus perfecte sit similis genitori, perfecte glorificat patrem
sant'Atanasio
Novimus etiam saepius salvatorem humana proferre; habet enim adiunctam humanitatem divinitas; nec tamen propter corporis tegimen Deum ignores. Sed quid respondent in hoc qui volunt subsistentiam esse mali, formant vero sibi Deum alium a vero patre Christi, et hunc dicunt esse unigenitum mali creatorem et nequitiae principem, nec non mundialis machinae conditorem? Ait autem dominus, approbans verba Moysi, confiteor tibi, pater, domine caeli et terrae
sant'Epifanio
Editum vero a Marcione Evangelium habet, Eucharisto, idest, gratias ago tibi, domine caeli: tacens quod dicitur pater, et quod dicitur et terrae, ne videatur Christus opificem caeli et terrae habere patrem suum. Redarguitur autem, quia idem paulo infra habet: ita, pater
Ambrosius
Postremo aperit caeleste mysterium, quo placuit Deo ut parvulis, magis quam prudentibus mundi suam gratiam revelaret; unde sequitur quod abscondisti haec a sapientibus et prudentibus, et revelasti ea parvulis
Theophylactus
Potest sic distingui ut dicatur a sapientibus, idest a Pharisaeis et Scribis legem interpretantibus, et prudentibus, idest ab his qui a Scribis fuerant docti; sapiens enim est qui docet, prudens vero qui docetur. Parvulos vero vocat dominus suos discipulos, quos non legis doctores, sed de turba et piscatores elegit, qui sunt vocati parvuli, quasi non malevoli
Ambrosius
Vel parvulum hic accipiamus qui se exaltare non noverit, et phaleratis sermonibus artem suae iactare prudentiae: quod Pharisaei plerique faciunt
Beda
Gratias igitur agit, quod apostolis quasi parvulis adventus sui aperuit sacramenta, quae ignoraverunt Scribae et Pharisaei, qui sibi sapientes videntur, et in conspectu suo prudentes
Theophylactus
Abscondita igitur sunt mysteria ab his qui putant se esse sapientes, et non sunt: nam si essent, eis revelata fuissent
Beda
Unde sapientibus et prudentibus, non insipientes et hebetes, sed parvulos, idest humiles opposuit, ut probaret se tumorem damnasse, non acumen
Origenes
Sensus enim defectus praeparatio fit supervenientis perfectionis: qui enim non sentit quod careat vero bono, propter bonum praesens, quod sibi inesse videtur, vero bono privatur
Chrysostomus in Matthaeum
Non autem laetatur et gratias agit quod Dei mysteria latebant Scribas et Pharisaeos: haec enim non erat materia alacritatis, sed gemitus; sed de hoc gratias agit, quia quod sapientes non noverant, hi noverunt. Gratias autem super hoc agit patri, cum quo ipse simul hoc facit, ostendens nimiam dilectionem qua diligit nos. Ostendit autem consequenter, quod huius rei causa prima, voluntas sua sit, et patris, qui propria voluntate hoc agebat; unde sequitur etiam, pater, quia sic placitum fuit ante te
Gregorius
His verbis exempla humilitatis accipimus, ne temere discutere superna consilia de aliorum vocatione aliorumve repulsione praesumamus: iniustum enim esse non potest quod placuit iusto. In cunctis ergo quae exterius disponuntur, apertae causa rationis est occultae iustitia voluntatis
Chrysostomus
Cum vero dixisset confiteor tibi, quia revelasti ea parvulis, ne putares quod ipse Christus hac virtute privatus non posset hoc facere, subiungit omnia tradita sunt mihi a patre meo
sant'Atanasio
Hoc non recte intelligentes Arii sequaces delirant in dominum, dicentes: si data sunt ei omnia, idest dominium creaturae, fuit tempus quo ea non habuit; et sic non est de substantia patris: nam si esset, non esset ei opus recipere. Sed ex hoc magis dementia eorum carpitur. Si enim priusquam recepisset vacabat creatura a verbo, qualiter salvabitur illud: omnia in eo consistunt? Ceterum si simul postquam facta est creatura, tota fuit tradita ei, non erat opus tradere; per ipsum namque facta sunt omnia. Non ergo, ut ipsi putant, significatur hic creaturae dominium; immo significativum est hoc verbum factae dispensationis in carne: postquam enim homo peccavit, perturbata sunt omnia; unde verbum caro factum est, ut omnia restauraret. Data sunt ergo ei omnia, non quia potestate careret, sed ut salvator emendet universa; ut sicut per verbum omnia in principio introducta sunt in esse, ita cum verbum caro factum est, in ipso omnia restaurentur
Beda
Vel dicit omnia sibi tradita, non mundi elementa, sed hi quibus parvulis spiritu sacramenta filii pater revelavit, et de quorum salute, cum haec loqueretur, exultavit
Ambrosius
Vel cum omnia legis, omnipotentem agnoscis, non degenerem patris; cum tradita legis, filium confiteris; cui per naturam omnia unius substantiae iura sunt propria, non dono collata per gratiam. Cum autem dixisset omnia sibi fore a patre tradita, ascendit ad propriam gloriam et excellentiam, ostendens in nullo se superari a patre; unde subdit et nemo novit quis sit filius, nisi pater, et quis sit pater, nisi filius. Non valet enim creaturae intentio comprehendere modum divinae substantiae, quae omnem superat intellectum, et decor eius quamlibet considerationem transcendit; sed a seipsa quid sit natura divina cognoscitur. Itaque pater per id quod est, novit filium; et filius per id quod est, novit patrem, non interveniente aliqua differentia quantum ad divinitatis naturam: quod enim sit Deus, credimus; quid autem naturaliter sit incomprehensibile est. Si vero creatus est filius, quomodo solus sciret patrem, aut quomodo a solo patre sciretur? Scire namque naturam divinam impossibile est cuilibet creaturae; scire autem quodcumque eorum quae creata sunt quid sit, non transcendit quemlibet intellectum, quamvis superet nostrum sensum
sant'Atanasio
Hoc autem domino dicente, constat Arianos ei obsistere, dum dicunt non videri patrem a filio. Sed eorum ostenditur insania, si seipsum non novit verbum, quod omnibus patris et sui praestat notitiam; sequitur enim et cui voluerit filius revelare
Titus
Est autem revelatio traditio notionis iuxta proportionem naturae et virtutum uniuscuiusque; et ubi quidem est natura consimilis, ibi est cognitio sine doctrina; hic autem est per revelationem disciplina
Origenes
Vult autem revelare ut verbum, non irrationabiliter, et tamquam iustitia, qui novit digne et tempora revelandi et mensuras revelationis. Revelat autem removens oppositum cordi velamen, necnon tenebras quas posuit in sui latibulum. Sed quoniam ex hoc putant qui alterius sunt opinionis, construere nefarium suum dogma, quod scilicet ignotus erat pater Iesu sanctis antiquis; dicendum est eis, quoniam quod dicitur cuicumque vult filius revelare, non solum retorquetur ad tempus futurum, ex quo salvator hoc protulit, sed etiam ad tempus praeteritum. Quod si velint hoc verbum revelare pro praeterito sumere, dicendum est eis, quod non est idem cognoscere et credere. Alii datur per spiritum sermo scientiae, alii fides in eodem spiritu. Erant ergo primo quidem credentes, non autem cognoscentes
Ambrosius
Ut scias autem quia sicut filius patrem quibus vult revelat, etiam pater revelat quibus vult filium; audi dominum dicentem: beatus es, Simon Bariona, quia caro et sanguis non revelavit tibi, sed pater meus qui in caelis est
10:23
Teofilatto † 1107
Having said above, No one knoweth who the Father is but the Son, and to whomsoever the Son will reveal him; He pronounces a blessing upon His disciples, to whom the Father was revealed through Him. Hence it is said, And he turned him unto his disciples, and said, Blessed are the eyes, &c.
san Cirillo di Alessandria † 444 d.C.
He turns to them indeed, since He rejected the Jews, who were deaf, with their understandings blinded, and not wishing to see, and gives Himself wholly to those who love Him; and He pronounces those eyes blessed which see the things no others had seen before. We must however know this, that seeing does not signify the action of the eyes, but the pleasure which the mind receives from benefits conferred. For instance, if any one should say, He hath seen good times, that is, he has rejoiced in good times, according to the Psalm, Thou shall see the good of Jerusalem. (Ps. 128:5.) For many Jews have seen Christ performing divine works, that is to say, with their bodily sight, yet all were not fitted to receive the blessing, for they believed not; but these saw not His glory with their mental sight. Blessed then are our eyes, since we see by faith the Word who is made man for us, shedding upon us the glory of His Godhead, that He may make us like unto Him by sanctification and righteousness.
Teofilatto † 1107
Now He blesses them, and all truly who look with faith, because the ancient prophets and kings desired to see and hear God in the flesh, as it follows; For I say unto you, that many prophets and kings have desired, &c. (Matt. 13:17.)
san Beda † 735 d.C.
Matthew more clearly calls them prophets, and righteous men. For those are great kings, who have known how, not by yielding to escape from the assaults of temptations, but by mastering to gain the rule over them.
san Giovanni Crisostomo † 407 d.C. in Joan. Hom. 8.
Now from this saying many imagine that the prophets were without the knowledge of Christ. But if they desired to see what the Apostles saw, they knew that He would come to men, and dispense those things which He did. For no one desires what he has no conception of; they therefore knew the Son of God. Hence He does not merely say, They desired to see me, but those things which ye see, nor to hear me, but those things which ye hear. For they saw Him, but not yet Incarnate, nor thus conversing with men, nor speaking with such authority to them.
san Beda † 735 d.C.
For those looking afar off saw Him in a glass and darkly, but the Apostles having our Lord present with them, whatever things they wished to learn had no need to he taught by angels or any other kind of vision.
Origene † 253 d.C. in Cant. 1:2.
But why does he say that many prophets desired, and not all? Because it is said of Abraham, That he saw the day of Christ and was glad, (John 8:56.) which sight not many, but few attained to; but there were other prophets and just men not so great as to reach to Abraham’s vision, and the experience of the Apostles, who, He says, saw not, but desired to see.
Il testo latino
Theophylactus
Quia superius dixerat: nemo novit quis sit pater, nisi filius, et cui voluerit filius revelare, beatificat discipulos quibus pater per eum revelabatur; unde dicitur et conversus ad discipulos suos dixit: beati oculi qui vident quae vos videtis
Cyrillus
Convertitur quidem ad eos, quia repellens Iudaeos surdos, et caecam mentem gerentes, nec videre volentes, totum se praebebat diligentibus eum; et beatos asserit oculos videntes quae prius aliis ipsi videbant. Illud tantum scire convenit, quia videre non significat actum oculorum, sed mentis recreationem in praestitis beneficiis; puta si quis dicat: iste vidit bona tempora, idest gavisus est in bonis temporibus, secundum illud: videas bona Ierusalem. Multi enim Iudaeorum viderunt Christum divina operantem, corporali scilicet intuitu; nec tamen omnibus beatificatio convenit: non enim crediderunt, sed neque viderunt gloriam Dei oculis mentis. Beatificati sunt ergo oculi nostri in hoc quod fide vidimus verbum pro nobis hominem factum, imprimens nobis decorem sui numinis, ut nos sibi conformes faciat per sanctificationem atque iustitiam
Theophylactus
Beatificat autem eos, et omnes simpliciter qui eum fide respiciunt, ex hoc quod antiqui prophetae et reges Deum in carne videre et audire optaverunt; unde sequitur dico enim vobis quod multi prophetae et reges voluerunt videre quae vos videtis, et non viderunt; et audire quae auditis, et non audierunt
Beda
Matthaeus apertius prophetas et iustos appellat; ipsi enim sunt reges magni, quia tentationum suarum motibus non consentiendo succumbere, sed regendo praeesse noverunt
Chrysostomus
Ex hoc autem dicto plures existimant prophetas caruisse Christi notitia. Sed si optaverunt videre quae viderunt apostoli, noverunt illum venturum ad homines et dispensaturum quae dispensavit: nullus enim habet horum appetitum quae mente non concepit: noverant ergo filium Dei: unde non simpliciter dicit voluerunt videre me, sed quae vos videtis; nec audire me, sed quae vos auditis. Viderant enim ipsum, non tamen iam incarnatum, nec sic cum hominibus conversantem, nec tanta maiestate eis loquentem
Beda
Illi enim a longe inspicientes per speculum et in aenigmate viderunt; apostoli autem in praesentiarum habentes dominum, quaecumque voluissent interrogando discentes, nequaquam per Angelos aut alias visionum species opus habebant doceri
Origenes
Sed quare dicit plerosque prophetas optasse, non autem omnes? Quia de Abraham dicitur quod vidit diem Christi et laetatus est; quam visionem non plures, immo pauci contigerunt. Fuerunt autem alii prophetae et iusti non tanti ut visionem Abrahae et peritiam apostolorum attingerent; et hos dicit non vidisse, sed optasse
10:25
san Beda † 735 d.C.
Our Lord had told His disciples above that their names were written in Heaven; from this it seems to me the lawyer took occasion of tempting our Lord, as it is said, And, behold, a certain lawyer stood up, and tempted him.
san Cirillo di Alessandria † 444 d.C.
For there were in fact certain men who then went about the whole country of the Jews bringing charges against Christ, and saying that He spoke of the commands of Moses as useless, and Himself introduced certain strange doctrines. A lawyer then, wishing to entrap Christ into saying something against Moses, comes and tempts Him, calling Him Master, though not bearing to be His disciple. And because our Lord was wont to speak to those who came to Him concerning eternal life, the lawyer adopts this kind of language. And since he tempted Him subtly, he receives no other answer than the command given by Moses; for it follows, He said unto him, What is written in the law? how readest thou?
sant'Ambrogio † 397 d.C.
For he was one of those who think themselves skilled in the law, and who keep the letter of the law, while they know nothing of its spirit. From a part of the law itself our Lord proves them to be ignorant of the law, shewing that at the very first the law preached the Father and the Son, and announced the sacraments of the Lord’s Incarnation; for it follows, And he answering said, Thou shall love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind.
san Basilio Magno † 379 d.C. in Ps. 44.
By saying, with all thy mind, he does not admit of any division of love to other things, for whatever love you cast on lower things necessarily takes away from the whole. For as a vessel full of liquid, whatever flows therefrom must so much diminish its fulness; so also the soul, whatever love it has wasted upon things unlawful, has so much lessened its love to God.
san Gregorio di Nissa † 395 d.C. de Hom. Opif. c. 8.
the soul is divided into three faculties; one merely of growth and vegetation, such as is found in plants; another which relates to the senses, which is preserved in the nature of irrational animals; but the perfect faculty of the soul is that of reason, which is seen in human nature. By saying then the heart, He signified the bodily substance, that is, the vegetative; by the soul the middle, or the sensitive; but by saying the mind, the higher nature, that is, the intellectual or reflective faculty.
Teofilatto † 1107
We must hereby understand that it becomes us to submit every power of the soul to the divine love, and that resolutely, not slackly. Hence it is added, And with all thy strength.
san Massimo † 662 d.C.
To this end then the law commanded a threefold love to God, that it might pluck us away from the threefold fashion of the world, as touching possessions, glory, and pleasure, wherein also Christ was tempted.
san Basilio Magno † 379 d.C. Reg. fus. ad int. 2.
But if any one ask how the love of God is to be obtained, we are sure that the love of God cannot be taught. For neither did we learn to rejoice in the presence of light, or to embrace life, or to love our parents and children; much less were we taught the love of God, but a certain seminal principle was implanted in us, which has within itself the cause, that man clings to God; which principle the teaching of the divine commands is wont to cultivate diligently, to foster watchfully, and to carry on to the perfection of divine grace. For naturally we love good; we love also what is our own, and akin to us; we likewise of our own accord pour forth all our affections on our benefactors. If then God is good, but all things desire that good, which is wrought voluntarily, He is by nature inherent in us, and although from His goodness we are far from knowing Him, yet from the very fact that we proceeded forth from Him, we are bound to love Him with exceeding love, as in truth akin to us; He is likewise also a greater benefactor than all whom by nature we love here. (ad int 3.). And again. The love of God then is the first and chief command, but the second, as filling up the first and filled up by it, bids us to love our neighbour. Hence it follows, And thy neighbour as thyself. But we have an instinct given us by God to perform this command, as who does not know that man is a kind and social animal? For nothing belongs so much to our nature as to communicate with one another, and mutually to need and love our relations. Of those things then of which in the first place He gave us the seed, He afterwards requires the fruits.
san Giovanni Crisostomo † 407 d.C. Hom. 32. in 1 Cor.
Yet observe how, almost to the same extent of obedience he requires the performance of each command, For of God he says, with all thy heart. Of our neighbour, as thyself. Which if it were diligently kept, there would be neither slave nor free man, neither conqueror nor conquered, (or rather, neither prince nor subject,) rich nor poor, nor would the devil be even known, for the chaff would rather stand the touch of fire than the devil the fervour of love; so surpassing all things is the constancy of love.
san Gregorio Magno † 604 d.C. 19. Moral. c. 14.
But since it is said, Thou shalt love thy neighbour as thyself, how is he merciful in taking compassion upon another, who still, by unrighteous living, is unmerciful to himself?
san Cirillo di Alessandria † 444 d.C.
When the lawyer had answered the things contained in the law, Christ, to whom all things were known, cuts to pieces his crafty nets. For it follows, And he said to him, Thou hast answered right: this do, and thou shalt live.
Origene † 253 d.C.
From these words it is undoubtingly gathered, that the life which is preached according to God the Creator of the world, and the Scriptures given by Him, is life everlasting. For the Lord Himself bears testimony to the passage from Deuteronomy, Thou shalt love the Lord thy God; (Deut. 6:5.) and from Leviticus, Thou shalt love thy neighbour as thyself. (Lev. 19:18.) But these things were spoken against the followers of Valentinus, Basil, and Marcion. For what else did he wish us to do in seeking eternal life, but what is contained in the Law and the Prophets?
Il testo latino
Beda
Dixerat supra dominus, quod nomina eorum scripta sunt in caelis: unde, ut puto, occasionem tentandi dominum legisperitus assumpsit; unde dicitur et ecce quidam legisperitus surrexit tentans illum
Cyrillus
Erant enim quidam verbosi circumeuntes totam regionem Iudaeorum, incusantes Christum et dicentes, quod praeceptum Moysi inutile diceret, ipse autem quasdam novas doctrinas promeret. Volens ergo legisperitus seducere Christum, ut aliquid contra Moysen loqueretur, adest tentans ipsum, magistrum vocans, doceri non patiens. Et quia dominus solitus erat his qui veniebant ad eum, loqui de vita aeterna, utitur legisperitus eius eloquiis. Et quia tentabat astute, nihil aliud audit nisi quae per Moysen edita sunt; sequitur enim at ille dixit ad eum: in lege quid scriptum est? Quomodo legis?
Ambrosius
Erat enim ex his qui sibi legisperiti videntur, qui verba legis tenent, vim legis ignorant: et ex ipso legis capitulo docet esse legis ignaros, probans quod in principio statim lex patrem et filium praedicaverit et incarnationis dominicae annuntiaverit sacramentum: sequitur enim ille respondens dixit: diliges dominum Deum tuum ex toto corde tuo et ex tota anima tua et ex omnibus viribus tuis et ex tota mente tua
Basilius
Quod dicitur tota mente tua, in cetera non recipit sectionem: nam quantamcumque dilectionem in infimis expenderis, hoc tibi necessario a toto deficiet. Sicut enim in vase aliquo pleno liquore, quantum emanat foras, tantum necesse est plenitudini derogari; sic et in anima, inquantum emanaverit ab ipsius dilectione ad illicita, intantum minui necessarium est amorem ad Deum
Gregorius Nyssenus
In tria autem quaedam animae vis discernitur. Haec enim est augmentativa solum et nutritiva, quae etiam in plantis reperitur; alia est quae sensualiter disponitur, quae salvatur in natura irrationalium animalium; perfecta autem vis animae est rationalis, quae in natura humana conspicitur. Dicendo ergo cor, substantiam corporalem significavit, scilicet nutritivam; dicendo vero animam, mediocrem, idest sensitivam; dicendo vero mentem, altiorem naturam, idest intellectivam et considerativam potentiam
Theophylactus
Hic igitur intelligendum est, quod oportet nos omnem virtutem animae amori divino subicere, et hoc viriliter, et non remisse; unde additur et ex omnibus viribus tuis
san Massimo
Cum hac igitur intentione trinam ad Deum dilectionem lex pertractat, ut avellat nos a trina mundi habitudine, qua respicitur ad possessiones, ad gloriam, et ad voluptates; in quibus etiam tentatus est Christus
Basilius
Si quis autem quaerit quo pacto divina dilectio poterit obtineri, dicemus, quoniam indocibilis est divina dilectio: nam nec lucis gaudere praesentia, nec vitam amplecti ab alio didicimus, vel amare parentes aut alumnos; et multo magis divinae dilectionis doctrinam. Sed seminalis quaedam ratio nobis insita est intrinsecus, habens causas ut homo Deo adhaereat; quam rationem accipiens doctrina divinorum praeceptorum colere diligenter, cauteque fovere, et ad perfectionem divinae gratiae perducere consuevit: naturaliter enim bonum amamus, amamus etiam proprium et cognatum, necnon et benefactoribus sponte affectionem totam profundimus. Si igitur bonus est Deus, omnia vero bonum desiderant, quod voluntarie perficitur, naturaliter nobis inest; quem etsi per bonitatem minime novissemus, ex hoc tamen quod ab ipso processimus, tenemur ipsum ultra modum amare, tamquam scilicet nobis cognatum. Maior etiam est et benefactor omnibus qui naturaliter diliguntur. Est igitur primum et praecipuum mandatum divinae dilectionis; secundum autem primi completivum, et ab eo completum, quo monemur diligere proximum: unde sequitur et proximum tuum sicut teipsum. Sortimur autem a Deo potentiam ad huius executionem mandati. Quis autem non novit quoniam mansuetum et communicativum animal est homo, non autem solitarium et silvestre? Nihil enim tam proprium est nostrae naturae, sicut ad invicem communicare, et mutuo indigere, et cognatum diligere. Quorum ergo praeveniens dominus nobis tradidit semina, horum consequenter fructus requirit
Chrysostomus
Tu tamen attende qualiter fere cum eodem excessu postulat utrumque praeceptum; de Deo enim ait toto corde tuo; de proximo sicut teipsum: quod si diligenter observaretur, nec servus esset nec liber, nec victor nec victus, nec dives nec pauper, nec notus unquam esset Diabolus: potius enim paleae ignis sustinerent immissionem, quam fervorem caritatis Diabolus; adeo cuncta superat dilectionis constantia
Gregorius Moralium
Cum autem dicatur diliges proximum tuum sicut teipsum, quomodo alteri miserando pius est qui adhuc iniuste vivendo sit impius sibimetipsi?
Chrysostomus
Cum autem legisperitus respondisset quae continebantur in lege, Christus, cui nota sunt omnia, scindit fallaciae eius retia; sequitur enim dixitque illi: recte respondisti; hoc fac, et vives
Origenes
Ex his indubitanter colligitur, quod vita quae praedicatur secundum mundi creatorem Deum et antiquas Scripturas ab eo traditas, vita perpetua est; attestatur enim dominus sumenti ex Deuteronomio quidem illud diliges dominum Deum tuum; ex Levitico vero illud diliges proximum tuum sicut teipsum. Haec autem dicta sunt contra sequaces Valentini, Basilidis et Marcionis. Quid enim aliud voluit nos facere ad quaerendum vitam aeternam, nisi quae continent lex et prophetae?
10:29
san Cirillo di Alessandria † 444 d.C.
The lawyer, when praised by our Saviour for having answered right, breaks forth into pride, thinking that he had no neighbour, as though there was no one to be compared to him in righteousness. Hence it is said, But he willing to justify himself said unto Jesus, And who is my neighbour? For somehow first one sin and then another takes him captive. From the cunning with which he sought to tempt Christ, ho falls into pride. But here when asking, who is my neighbour, he proves himself to be devoid of love for his neighbour, since he did not consider any one to be his neighbour, and consequently of the love of God; for he who loves not his brother whom he sees, cannot love God whom he does not see. (1 John 4:20.)
sant'Ambrogio † 397 d.C.
He answered that he knew not his neighbour, because he believed not on Christ, and he who knows not Christ knows not the law, for being ignorant of the truth, how can he know the law which makes known the truth?
Teofilatto † 1107
Now our Saviour defines a neighbour not in respect of actions or honour, but of nature; as if He says, Think not that because thou art righteous thou hast no neighbour, for all who partake of the same nature are thy neighbours. Be thou also their neighbour, not in place, but in affection and solicitude for them. And in addition to this, he brings forward the Samaritan as an example. As it follows, And Jesus answering him said, A certain man went down, &c.
Un espositore greco Severus
He has well used the general term. For He says not, “a certain one went down,” but, a certain man, for his discourse was of the whole human race.
sant'Agostino † 430 d.C. de Ev. l. ii. q. 19.
For that man is taken for Adam himself, representing the race of man; Jerusalem, the city of peace, that heavenly country, from the bliss of which he fell. Jericho is interpreted to be the moon, and signifies our mortality, because it rises, increases, wanes, and sets.
Pseudo-Agostino Hypognos. lib. 3.
Or by Jerusalem, which is by interpretation “the sight of peace,” we mean Paradise, for before man sinned he was in sight of peace, that is, in paradise; whatever he saw was peace, and going thence he descended (as if brought low and made wretched by sin) into Jericho, that is, the world, in which all things that are born die as the moon.
Teofilatto † 1107
Now he says not “descended,” but “was descending.” For human nature was ever tending downwards, and not for a time only, but throughout busied about a life liable to suffering.
san Basilio Magno † 379 d.C.
This interpretation corresponds to the places, if any one will examine them. For Jericho lies in the low parts of Palestine, Jerusalem is seated on an eminence, occupying the crest of a mountain. The man then came from the high parts to the low, to fall into the hands of the robbers who infested the desert. As it follows, And he fell among thieves.
san Giovanni Crisostomo † 407 d.C. Hom. in loc. Ed. Lat.
First, we must needs pity the ill fortune of the man who fell unarmed and helpless among robbers, and who was so rash and unwise as to choose the road in which he could not escape the attack of robbers. For the unarmed can never escape the armed, the heedless the villain, the unwary the malicious. Since malice is ever armed with guile, fenced round with cruelty, fortified with deceit, and ready for fierce attack.
sant'Ambrogio † 397 d.C.
But who are those robbers but the Angels of night and darkness, among whom he had not fallen, unless by deviating from the divine command he had placed himself in their way.
san Giovanni Crisostomo † 407 d.C. ubi sup.
At the beginning of the world then the devil accomplished his treacherous attack upon man, against whom he practised the poison of deceit, and directed all the deadliness of his malice.
sant'Agostino † 430 d.C. ubi sup.
He fell then among robbers, that is, the devil and his angels, who through the disobedience of the first man, stripped the race of mankind of the ornaments of virtue, and wounded him, that is, by ruining the gift of the power of free will. Hence it follows, who stripped him of his raiment, and wounded him, and departed, for to that man sinning he gave a wound, but to us many wounds, since to one sin which we contract we add many.
sant'Agostino † 430 d.C. de q. Ev. l. ii. q. 19.
Or they stripped man of his immortality, and wounding him (by persuading to sin) left him half dead; for wherein he is able to understand and know God, man is alive, but wherein he is corrupted and pressed down by sins, he is dead. And this is what is added, leaving him half dead.
Pseudo-Agostino ubi sup.
For the half dead has his vital function (that is, free will) wounded, in that he is not able to return to the eternal life which he has lost. And therefore he lay, because he had not strength of his own sufficient to rise and seek a physician, that is, God, to heal him.
Teofilatto † 1107
Or man after sin is said to be half dead, because his soul is immortal, but his body mortal, so that the half of man is under death. Or, because his human nature hoped to obtain salvation in Christ, so as not altogether to lie under death. But in that Adam had sinned death entered in the world, (Rom. 5:12.) in the righteousness of Christ death was to be destroyed.
sant'Ambrogio † 397 d.C.
Or they stripped us of the garments which we have received of spiritual grace, and so are wont to inflict wounds. For if we keep the unspotted garments we have put on, we can not feel the wounds of robbers.
san Basilio Magno † 379 d.C.
Or it may be understood that they stripped us after first inflicting wounds; or wounds precede nakedness, as sin precedes the absence of grace.
san Beda † 735 d.C.
But sins are called wounds, because the perfectness of human nature is violated by them. And they departed, not by ceasing to lie in wait, but by hiding the craft of their devices.
san Giovanni Crisostomo † 407 d.C. ubi sup.
Here then was man (that is, Adam) lying destitute of the aid of salvation, pierced with the wounds of his sins, whom neither Aaron the high priest passing by could advantage by his sacrifice; for it follows, And by chance there came down a certain priest that way, and when he saw him, he passed by on the other side. Nor again could his brother Moses the Levite assist him by the Law, as it follows, And likewise a Levite, when he was at the place, came and looked on him, and passed by on the other side.
sant'Agostino † 430 d.C. ubi sup.
Or by the Priest and the Levite, two times are represented, namely, of the Law and the Prophets. By the Priest the Law is signified, by which the priesthood and sacrifices were appointed; by the Levites the prophecies of the Prophets, in whose times the law of mankind could not heal, because by the Law came the knowledge not the doing away of sin.
Teofilatto † 1107
But He says, passed by, (Rom. 3:20; 8:3.) because the Law came and stood till its time foreordained, then, not being able to cure, departed. Mark also that the Law was not given with this previous intention that it should cure man, for man could not from the beginning receive the mystery of Christ. And therefore it is said, And by chance there came a certain priest, which expression we use with respect to those things which happen without forethought.
sant'Agostino † 430 d.C. Serm. 171.
Or it is said, passed by, because the man who came down from Jerusalem to Jericho is believed to have been an Israelite, and the priest who came down, certainly his neighbour by birth, passed him by lying on the ground. And a Levite also came by, likewise his neighbour by birth; and he also despised him as he lay.
Teofilatto † 1107
They pitied him, I say, when they thought about him, but afterwards, overcome by selfishness, they went away again. For this is signified by the word, passed him by.
sant'Agostino † 430 d.C. ubi sup.
A Samaritan coming by, far removed by birth, very near in compassion, acted as follows, But a certain Samaritan as he journeyed came where he was, &c. In whom our Lord Jesus Christ would have Himself typified. For Samaritan is interpreted to be keeper, and it is said of him, He shall not slumber nor sleep who keeps Israel; (Ps. 128:4.) since being raised from the dead he dieth no more. (Rom. 6:9.) Lastly, when it was said to him, Thou art a Samaritan, and hast a devil, (John 8:48.) He said He had not a devil, for He knew Himself to be the caster out of devils, He did not deny that He was the keeper of the weak.
Un espositore greco Severus.
Now Christ here fully calls Himself a Samaritan. For in addressing the lawyer who was glorying in the Law, He wished to express that neither Priest nor Levite, nor all they who were conversant with the Law, fulfilled the requirements of the Law, but He came to accomplish the ordinances of the Law.
sant'Ambrogio † 397 d.C.
Now this Samaritan was also coming down. For who is he that ascended upon into heaven, but he who came down from heaven, even the Son of Man who is in heaven (John 3:13.).
Teofilatto † 1107
But He says, journeying, as though He purposely determined this in order to cure us.
sant'Agostino † 430 d.C.
He came in the likeness of sinful flesh, therefore 1 near to him, as it were, in likeness.
Un espositore greco
Or He came by the way. For He was a true traveller, not a wanderer; and came down to the earth for our sakes.
sant'Ambrogio † 397 d.C.
Now when He came He was made very near to us by His taking upon Himself our infirmities, He became a neighbour by bestowing compassion. Hence it follows, And when he saw him he was moved with compassion.
Pseudo-Agostino ubi sup.
Seeing him lying down weak and motionless. And therefore was He moved with compassion, because He saw in him nothing to merit a cure, but He Himself for sin condemned sin in the flesh. (Rom. 8:3.) Hence it follows, And went to him, and bound up his wounds, pouring in oil and wine.
sant'Agostino † 430 d.C. Serm. 171.
For what so distant, what so far removed, as God from man, the immortal from the mortal, the just from sinners, not in distance of place, but of likeness. Since then He had in Him two good things, righteousness and immortality, and we two evils, that is unrighteousness, and mortality, if He had taken upon Him both our evils He would have been our equal, and with us have had need of a deliverer. That He might be then not what we are, but near us, He was made not a sinner, as thou art, but mortal like unto thee. By taking upon Himself punishment, not taking upon Himself guilt, He destroyed both the punishment and the guilt.
sant'Agostino † 430 d.C. Quæst. Ev. ii. 19.
The binding up of wounds is the checking of sins; oil is the consolation of a good hope, by the pardon given for the reconciliation of man; wine is the incitement to work fervently in spirit.
sant'Ambrogio † 397 d.C.
Or, He binds up our wounds by a stricter commandment, as by oil he soothes by the remission of sin, as by wine he pricks to the heart by the denunciation of judgment.
san Gregorio Magno † 604 d.C. 20. Moral. c. 8.
Or in the wine he applies the sharpness of constraint, in the oil the softness of mercy. By wine let the corrupt parts be washed, by oil let the healing parts be assuaged; we must then mix gentleness with severity, and we must so combine the two, that those who are put under us be neither exasperated by our excessive harshness, nor be relaxed by too much kindness.
Teofilatto † 1107
Or else, intercourse with man is the oil, and intercourse with God is the wine which signifies divinity, which no one can endure unmixed unless oil be added, that is, human intercourse. Hence he worked some things humanly, some divinely. He poured then in oil and wine, as having saved us both by His human and His divine nature.
san Giovanni Crisostomo † 407 d.C. Hom. in loc.
Or, he poured in wine, that is, the blood of His passion, and oil, that is, the anointing of the chrism, that pardon might be granted by His blood, sanctification be conferred by the chrism. The wounded parts are bound up by the heavenly Physician, and containing a salve within themselves, are by the working of the remedy restored to their former soundness. Having poured in wine and oil, he placed him upon His beast, as it follows, and placing him upon his beast, &c.
sant'Agostino † 430 d.C. de Quæst. Ev. ii. q. 19.
His beast is our flesh, in which He has condescended to come to us. To be placed on the beast is to believe in the incarnation of Christ.
sant'Ambrogio † 397 d.C.
Or, He places us on His beast in that He bears our sins, and is afflicted for us, (Isai. 53:4, LXX) for man hath been made like to the beasts, (Ps. 49:12) therefore He placed us on His beast, that we might not be as horse and mule, (Ps. 32:9.) in order that by taking upon Him our body, He might abolish the weakness of our flesh.
Teofilatto † 1107
Or He placed us on His beast, that is, on His body. For He hath made us His members, and partakers of His body. The Law indeed did not take in all the Moabites, and the Ammonites shall not enter into the Church of God; (Deut. 23:3.) but now in every nation he that feareth the Lord is accepted by Him, who is willing to believe and to become part of the Church. Wherefore He says, that he brought him to an inn.
san Giovanni Crisostomo † 407 d.C. ut sup.
For the Inn is the Church, which receives travellers, who are tired with their journey through the world, and oppressed with the load of their sins; where the wearied traveller casting down the burden of his sins is relieved, and after being refreshed is restored with wholesome food. And this is what is here said, and took care of him. For without is every thing that is conflicting, hurtful and evil, while within the Inn is contained all rest and health.
san Beda † 735 d.C.
And rightly He brought him placed on His beast, since no one, except he be united to Christ’s body by Baptism, shall enter the Church.
sant'Ambrogio † 397 d.C.
But as the Samaritan had not time to stay longer on the earth, he must needs return to the place whence he descended, as it follows, And on the morrow he took out two pence, &c. (Ps. 118:24.) What is that morrow, but perchance the day of our Lord’s resurrection? of which it was said, This is the day the Lord hath made. But the two pence are the two covenants, which bear stamped on them the image of the eternal King, by the price of which our wounds are healed.
sant'Agostino † 430 d.C. ubi sup.
Or the two pence are the two commandments of love, which the Apostles received from the Holy Spirit to preach to others; or the promise of the present life, and that which is to come.
Origene † 253 d.C.
Or the two pence seem to me to be the knowledge of the sacrament, in what manner the Father is in the Son, and the Son in the Father, which is given as a reward by the Angel to the Church that she may take more diligent care of the man entrusted to her whom in the shortness of the time He Himself had also cured. And it is promised that whatever she should spend on the cure of the half dead man, should be restored to her again, And whatsoever thou spendest more, when I come again I will repay thee.
sant'Agostino † 430 d.C. ubi sup.
The inn-keeper was the Apostle, who spent more either in giving counsel, as he says, Now concerning virgins, I have no commandment of the Lord, yet I give my judgment; (1 Cor. 7:15.) or, in working even with his own hands, that he might not trouble any of the weak in the newness of the Gospel, (2 Thess. 3:8) though it was lawful for him to be fed from the Gospel. (1 Cor. 9:14.) Much more also did the Apostles spend, but those teachers also in their time have spent more who have interpreted both the Old and New Testament, for which they shall receive their reward.
sant'Ambrogio † 397 d.C.
Blessed then is that inn-keeper who is able to cure the wounds of another; blessed is he to whom Jesus says, Whatsoever thou hast spent more, when I come again I will repay thee. But when wilt thou return, O Lord, save on the Judgment day? For though Thou art ever every where, and though standing in the midst of us, art not perceived by us, yet the time will be in which all flesh shall behold Thee coming again. Thou wilt then restore what Thou owest to the blessed, whose debtor Thou art. Would that we were confident debtors, that we could pay what we had received!
san Cirillo di Alessandria † 444 d.C.
After what has gone before, our Lord fitly questions the lawyer; Which of these three thinkest thou was neighbour to him who fell among thieves? But he said, He that shewed mercy on him. For neither Priest nor Levite became neighbour to the sufferer, but he only who had compassion on him. For vain is the dignity of the Priesthood, and the knowledge of the Law, unless they are confirmed by good works. Hence it follows, And Jesus saith unto him, Go and do thou likewise.
san Giovanni Crisostomo † 407 d.C. in Heb. Hom. 10.
As if He said, If thou seest any one oppressed, say not, Surely he is wicked; but be he Gentile or Jew and need help, dispute not, he has a claim to thy assistance, into whatever evil he has fallen.
sant'Agostino † 430 d.C. de. Doc. Chris. lib. i. c. 30.
Hereby we understand that he is our neighbour, to whomsoever we must shew the duty of compassion, if he need it, or would have shewn if he had needed it. From which it follows, that even he who must in his turn shew us this duty, is our neighbour. For the name of neighbour has relation to something else, nor can any one be a neighbour, save to a neighbour; but that no one is excluded to whom the office of mercy is to be denied, is plain to all; as our Lord says, Do good to them that hate you. (Matt. 5:44.) Hence it is clear, that in this command by which we are bid to love our neighbour, the holy angels are included, by whom such great offices of mercy are bestowed upon us. Therefore our Lord Himself wished also to be called our neighbour, representing Himself to have assisted the half dead man who lay in the way.
sant'Ambrogio † 397 d.C.
For relationship does not make a neighbour, but compassion, for compassion is according to nature. For nothing is so natural as to assist one who shares our nature.
Il testo latino
Cyrillus
Laudatus legisperitus a salvatore quod recte respondit, in superbiam prorumpit, nullum sibi proximum putans esse, quasi nullus esset ei in iustitia comparandus; unde dicitur ille autem volens iustificare seipsum, dixit ad Iesum: et quis est meus proximus? Circumveniunt enim eum quodammodo alternatim vitia, a fallacia qua tentando quaesiverat, ad arrogantiam lapsum. In hoc autem quod quaerit quis est meus proximus? Vacuus a dilectione proximi ostenditur, cum non aestimet aliquem sibi proximum esse: et per consequens a dilectione divina, quoniam cum fratrem non diligat quem videt, non potest Deum diligere quem non videt
Ambrosius
Respondit etiam quod nesciret proximum suum, quia non credebat in Christum; et qui Christum nescit, nescit legem. Cum enim veritatem ignoret, quomodo potest scire legem, quae annuntiat veritatem?
Theophylactus
Salvator autem non actibus aut dignitatibus, sed natura determinat proximum: quasi dicat: non putes quod quamvis iustus sis, nullus tibi sit proximus: omnes namque qui eamdem naturam communicant, proximi tui sunt. Fias igitur et tu eorum proximus, non loco, sed affectu, et circa eos cura; et ad hoc Samaritanum in exemplum ducit; unde sequitur suscipiens autem Iesus dixit: homo quidam descendebat ab Ierusalem in Iericho
Graecus
Bene est generis appellatio; non enim ait: descendit quidam, sed homo quidam: nam sermo fit de tota humanitate
Augustinus de quaest. Evang
Homo enim iste ipse Adam intelligitur in genere humano; Ierusalem civitas pacis, illa caelestis, a cuius beatitudine lapsus est; Iericho interpretatur luna, et significat mortalitatem nostram, propter hoc quod nascitur, crescit, senescit et occidit
Augustinus Hypognosticon
Vel Ierusalem, quae interpretatur visio pacis, Paradisum dicimus. Ante enim quam peccaret homo, in visione pacis erat, hoc est in Paradiso, ubi quidquid videbat, pax erat, et laetitia. Inde descendit quasi humiliatus, et miser factus per peccatum, in Iericho, idest in mundum, in quo omnia orta occidunt, sicut luna
Theophylactus
Non autem dicit: descendit, sed descendebat: semper enim humana natura ad inferiora tendebat; et non in parte, sed in toto vitae attendebat passibili
Basilius
Convenit etiam hoc, si quis loca perspexerit: Iericho enim tenet loca convallia Palaestinae; Ierusalem vero in cacumine sita est, occupans apicem montis. Venit igitur homo ab altis ad infima, ut a latronibus caperetur, qui incolebant desertum; unde sequitur et incidit in latrones
Chrysostomus
Primus istius hominis miserandus est casus, qui inermis ac destitutus in latrones inciderit; quique improvidus incautusque eam viam elegerit qua evadere praedonum manus nequiverit; non enim posset inermis armatos, improvidus pessimos, incautus nocivos effugere: quippe cum malitia semper armata sit dolis, crudelitate septa, munita fallacia, et ad nocendi saevitiam praeparata
Ambrosius
Qui sunt autem isti latrones, nisi Angeli noctis atque tenebrarum, in quos non incidisset nisi eis mandati caelestis devius se fecisset obnoxium?
Chrysostomus
In exordio igitur mundi nocendi fallaciam Diabolus est operatus in hominem, in quem fallendi virus exercuit, et malitiae nocentiam dedicavit
Augustinus
Incidit ergo in latrones, idest in Diabolum et Angelos eius: qui per inobedientiam primi hominis humanum genus despoliaverunt, morum scilicet ornamentis, et vulneraverunt, dono scilicet possibilitatis liberi arbitrii perdito; unde sequitur qui etiam despoliaverunt eum, et plagis impositis abierunt. In illo enim peccante plagam fecit, in nobis vero plagas, cum per unum peccatum quod contrahimus, superaddimus multa peccata
Augustinus de quaest. Evang
Vel spoliaverunt hominem immortalitate, et plagis impositis, peccata suadendo, reliquerunt semivivum: quia ex parte qua potest intelligere et cognoscere Deum, vivus est homo: ex parte autem qua peccatis contabescit et premitur, mortuus est et hoc est quod subditur semivivo relicto
Augustinus Hypognosticon
Semivivus enim habet vitalem motum, idest liberum arbitrium, vulneratum; quod ad aeternam vitam, quam perdiderat, redire non sufficiebat: et ideo iacebat, quia vires ei propriae ad surgendum non sufficiebant, ut ad se sanandum medicum, idest Deum, requireret
Theophylactus
Aut semivivus dicitur homo post peccatum; quia anima immortalis est, corpus vero mortale, ita ut medietas hominis morti succumbat: aut quia humana natura in Christo sperabat consequi salutem, ita ut non omnino morti succumberet; sed inquantum Adam peccaverit, mors in mundum intravit; in Christi vero iustificatione mors erat destruenda
Ambrosius
Vel spoliant quae accepimus indumenta gratiae spiritualis, et sic vulnera inferre consueverunt: nam si intemerata quae sumpsimus indumenta servemus, plagas latronum sentire non possumus
Basilius
Vel potest intelligi quod expoliaverunt eum, plagis prius impositis: praecedunt enim vulnera nuditatem, ut intelligas quod peccatum gratiae praecedat carentiam
Beda
Dicuntur autem plagae peccata, quia his naturae humanae integritas violatur. Abierunt autem non ab insidiis cessando, sed insidiarum fraudes occultando
Chrysostomus
Hic itaque homo, idest Adam, iacebat destitutus salutis auxilio, confossus vulneribus delictorum; cui nec sacerdos Aaron transiens sacrificio potuit profuisse; sequitur enim accidit autem ut sacerdos quidam descenderet eadem via; et viso eo praeterivit; nec etiam eius frater Moyses Levita, per legem potuit subvenire; unde sequitur similiter et Levita, cum esset secus locum, et videret eum, pertransiit
Augustinus Hypognosticon
Vel in sacerdote et Levita duo tempora intelliguntur, legis scilicet, et prophetarum: in sacerdote lex, per quam sacerdotium et sacrificia instituta sunt; in Levita vaticinium prophetarum: quorum temporibus humanum genus sanari non potuit, quia per legem cognitio peccati, non abolitio
Theophylactus
Dicit autem praeterivit, quia lex venit, et stetit usque ad tempus praefixum; deinde non valens curare, abiit. Vide etiam quod lex non ad hoc data est praecogitative ut hominem curaret: non enim poterat homo a principio suscipere Christi mysterium; et ideo dicit accidit ut sacerdos quidam descenderet: quod consuevimus dicere in his quae non praemeditative fiunt
Augustinus de Verb. Dom
Vel quia homo descendens a Ierusalem in Iericho Israelita fuisse intelligitur: quod intelligi potest, quia transiens sacerdos utique genere proximus praeteriit iacentem; transiit Levita, et hic genere proximus iacentem et ipse contempsit
Theophylactus
Miserti, inquam, illius fuere cum cogitaverunt: postmodum vero tenacitate devicti abierunt retrorsum: hoc enim designat quod dicit praeteriit
Augustinus
Transiit Samaritanus genere longinquus, misericordia proximus; fecit quod sequitur: Samaritanus autem quidam iter faciens, venit secus eum: in quo Samaritano se voluit intelligi dominus noster Iesus Christus: Samaritanus enim custos interpretatur et de ipso dicitur: non dormitabit neque dormiet qui custodit Israel, quia resurgens a mortuis, iam non moritur. Denique cum dictum esset illi: quia Samaritanus es, et Daemonium habes, negavit se habere Daemonium, quia se noverat Daemonum expulsorem, non se negavit infirmi custodem
Graecus
Vocat autem hic Christus se Samaritanum opportune: cum enim alloqueretur legisperitum superbientem in lege, voluit exprimere quoniam nec sacerdos, nec Levita, et qui conversabantur in lege, legis propositum implebant; sed ipse venit consummaturus legis propositum
Ambrosius
Hic autem Samaritanus etiam erat descendens; quis enim est qui descendit de caelo, nisi qui ascendit in caelum, filius hominis qui est in caelo?
Theophylactus
Dicit autem iter faciens, quasi ex proposito hoc statuens, ut nos curaret
Augustinus Hypognosticon
Venit autem in similitudine carnis peccati; ideo secus eum quasi in similitudine
Graecus
Vel secus viam venit; fuit enim vere viator, non deviator, gratia nostri descendens ad terram
Ambrosius
Veniens autem factus est compassionis nostrae susceptione finitimus, et misericordiae collatione vicinus; unde sequitur et videns eum, misericordia motus est
Augustinus
Videns quidem eum iacentem, non valentem, non currentem; et ideo misericordia motus est, quia in eo nullum meritum invenit, quo curari dignus esset; sed ipse de peccato damnavit peccatum in carne; unde sequitur et appropians alligavit vulnera eius, infundens oleum et vinum
Augustinus de Verb. Dom
Quid enim tam longinquum, quid tam remotum quam Deus ab hominibus, immortalis a mortalibus, iustus a peccatoribus, non loco longe, sed dissimilitudine? Cum ergo haberet in se duo bona, scilicet iustitiam et immortalitatem, et nos duo mala, scilicet iniquitatem et mortalitatem; si utrumque malum nostrum suscepisset, par noster fuisset, et liberatore nobiscum opus haberet. Ut ergo esset non hoc quod nos, sed prope nos, non est ille peccator ut tu; sed factus est mortalis quod tu; suscipiendo poenam, et non suscipiendo culpam, et culpam delevit et poenam
Augustinus de quaest. Evang
Alligatio vulnerum est cohibitio peccatorum, oleum consolatio spei bonae per indulgentiam datam ad reconciliationem pacis; vinum exhortatio ad operandum ferventissime in spiritu
Ambrosius
Vel constringit vulnera nostra austeriore praecepto, et sicut oleo fovet remissione peccati, sic vino compungit denuntiatione iudicii
Gregorius Moralium
Vel in vino morsum districtionis adhibet, in oleo mollitiem pietatis; per vinum ungantur putrida, per oleum sananda foveantur. Miscenda est ergo lenitas cum severitate, et faciendum est quoddam ex utroque temperamentum, ut neque multa asperitate exulcerentur subdit, neque nimia benignitate solvantur
Theophylactus
Vel aliter. Quae secundum hominem est conversio, oleum est; quae vero secundum Deum, vinum est; quod divinitatem significat, quam nemo potuisset sustinere, nisi oleum haberetur, idest conversatio humana: unde quaedam operatus est humane, quaedam divinitus. Infudit ergo oleum et vinum, quia nos humanitate et divinitate salvavit
Chrysostomus
Vel vinum infundit, idest sanguinem passionis, et oleum chrismatis, ut indulgentia daretur per sanguinem, sanctificatio conferretur per chrismatis unctionem. A caelesti medico conscissa loca ligantur, et intra semetipsa retinentia medicinam, operante medicamine, pristinae sanitati redduntur. Infuso ergo vino et oleo, imposuit eum super iumentum; unde sequitur et imponens illum in iumentum suum, duxit in stabulum, et curam eius egit
Augustinus
Iumentum eius est caro, qua ad nos venire dignatus est; imponi iumento est in ipsam incarnationem Christi credere
Ambrosius
Vel iumento imponit dum peccata nostra portat et pro nobis dolet: homo enim iumento similis factus est: et ideo supra iumentum suum nos imposuit, ne nos essemus sicuti equus et mulus: ut per nostri corporis assumptionem infirmitatem nostrae carnis aboleret
Theophylactus
Vel imposuit in suum iumentum, idest in corpus suum: membra namque sua nos fecit, et participes corporis eius. Et lex quidem non omnes suscipiebat: Moabitae et Ammonitae non intrabunt in Ecclesiam Dei; nunc vero in omni gente qui timet dominum, ab eo suscipitur volens credere et pars Ecclesiae fieri; propter hoc dicit, quod duxit eum in stabulum
Chrysostomus
Est enim stabulum Ecclesia, quae in itinere mundi lassatos et sarcinis delictorum defessos suscipit venientes; ubi deposito onere peccatorum, viator lassus reficitur, et refectus salubri pascuo reparatur; et hoc est quod dicitur et curam illius egit. Totum enim quicquid contrarium, nocens et malum est, foris est, quia intra stabulum requies omnis salubritasque inclusa est
Beda
Et bene iumento impositum duxit in stabulum, quia nemo, nisi per Baptismum corpori Christi adunatus, Ecclesiam intrabit
Ambrosius
Sed quia non vacabat Samaritano huic diu in terris degere, redeundum erat unde descenderat: unde sequitur et altera die protulit duos denarios, et dedit stabulario, et ait: curam illius habe. Quis est iste alter dies, nisi forte ille dominicae resurrectionis, de quo dictum est: haec est dies quam fecit dominus? Duo autem denarii sunt duo testamenta, quae imaginem in se habent aeterni regis expressam, quorum pretio vulnera nostra curantur
Augustinus de quaest. Evang
Vel duo denarii sunt duo praecepta caritatis, quam per spiritum sanctum acceperunt apostoli ad evangelizandum ceteris; vel promissio vitae praesentis et futurae
Origenes
Vel duo denarii videntur mihi esse scientia sacramenti, quomodo pater in filio et filius in patre sit, qua velut mercede donatur Ecclesiae Angelus, ut diligentius curet hominem sibi commendatum, quem pro angustia temporis etiam ipse curaverat. Et promittitur ei quicquid de suo in medelam semiviventis expenderet, illico esse reddendum; unde sequitur et quodcumque supererogaveris, ego, cum rediero, reddam tibi
Augustinus
Stabularius fuit apostolus, qui supererogavit aut illud consilium quod ait: de virginibus autem praeceptum domini non habeo, consilium autem do, aut quod etiam manibus suis operatus est, ne infirmorum aliquem in novitate Evangelii gravaret, cum ei liceret ex Evangelio pasci. Multum etiam supererogaverunt apostoli; sed et pro tempore doctores, qui vetus et novum testamentum exposuere, supererogaverunt, pro quibus retributionem accipient
Ambrosius
Beatus ergo ille stabularius qui alterius vulnera curare potest; beatus ille cui dicit Iesus quodcumque supererogaveris, revertens reddam tibi. Sed quando reverteris, domine, nisi iudicii die? Nam licet ubique sis semper et stans in medio nostrum, non cerneris a nobis; erit tamen tempus quo universa caro te respiciet revertentem. Reddes ergo quod debes beatis quibus es debitor. Utinam nos simus idonei debitores, ut quod accepimus possimus exsolvere
Cyrillus
His ergo praemissis, opportune iam dominus legisperitum interrogat, subdens quis horum trium tibi videtur proximus fuisse illi qui incidit in latrones? At ille dixit: qui fecit misericordiam in illum. Neque enim sacerdos, neque Levita factus fuit proximus patientis, sed ille qui est eius misertus: inutilis est enim sacerdotii dignitas et legis scientia, nisi per bona opera confirmetur; unde sequitur et ait illi Iesus: vade, et tu fac similiter
Chrysostomus
Quasi dicat: si quem vides oppressum, non dicas: utique nequam est; sed sive gentilis sit, sive Iudaeus, et ope indigeat, non cavilleris auxiliari, quaecumque mala fuerit passus
Augustinus de Doctr. Christ
Ex hoc intelligimus eum esse proximum cui vel exhibendum est officium misericordiae, si indiget, vel exhibendum esset, si indigeret. Ex quo iam consequens est ut etiam ille a quo nobis vicissim exhibendum est, proximus noster sit: proximi enim nomen ad aliquid est; nec quisquam esse proximus nisi proximo potest. Nullum autem exceptum esse cui misericordiae denegetur officium, quis non videat? Dicente domino: benefacite his qui vos oderunt. Unde manifestum est, hoc praecepto quo iubemur diligere proximum, etiam sanctos Angelos contineri, a quibus tanta nobis misericordiae impenduntur officia, ex quo et ipse dominus proximum nostrum se dici voluit, significans se opitulatum esse semivivo iacenti in via
Ambrosius
Non enim cognatio facit proximum, sed misericordia, quia misericordia est secundum naturam: nihil enim tam secundum naturam, quam iuvare consortem naturae
10:38
san Beda † 735 d.C.
The love of God and our neighbour, which was contained above in words and parables, is here set forth in very deed and reality; for it is said, Now it came to pass, as they went, that he entered into a certain village.
Origene † 253 d.C.
The name of which village Luke indeed here omits, but John mentions, calling it Bethany. (John 11.)
sant'Agostino † 430 d.C. Ser. 103.
But the Lord, who came to his own, and his own received him not, (John 1:12.) was received as a guest, for it follows, And a certain woman named Martha received him into her house, &c. as strangers are accustomed to be received. But still a servant received her Lord, the sick her Saviour, the creature her Creator. But if any should say, “O blessed are they who have been thought worthy to receive Christ into their houses,” grieve not thou, for He says, For inasmuch as ye have done it to the least of my brethren, ye have done it unto me. (Matt. 25:40.) But taking the form of a servant, He wished therein to be fed by servants, by reason of His condescension, not His condition. He had a body in which He was hungry and thirsty, but when He was hungry in the desert, Angels ministered to Him. (Matt. 4:11.) In wishing therefore to be fed, He came Himself to the feeder. Martha then, setting about and preparing to feed our Lord, was occupied in serving; but Mary her sister chose rather to be fed by the Lord, for it follows, And she had a sister called Mary, which also sat at Jesus’ feet, and heard his word.
san Giovanni Crisostomo † 407 d.C.
It is not said of Mary simply that she sat near Jesus, but at His feet, to shew her diligence, stedfastness, and zeal, in hearing, and the great reverence which she had for our Lord.
sant'Agostino † 430 d.C. ubi sup.
Now as was her humility in sitting at His feet, so much the more did she receive from Him. For the waters pour down to the lowest part of the valley, but flow away from the rising of the hill.
san Basilio Magno † 379 d.C. Const. Mon. c. 1.
Now every work and word of our Saviour is a rule of piety and virtue. For to this end did He put on our body, that as much as we can we might imitate His conversation.
san Cirillo di Alessandria † 444 d.C.
By His own example then He teaches His disciples how they ought to behave in the houses of those who receive them, namely, when they come to a house, they should not remain idle, but rather fill the minds of those who receive them with sacred and divine teaching. But let those who make ready the house, go to meet their guests gladly and earnestly, for two reasons. First, indeed, they will be edified by the teaching of those whom they receive; next also they will receive the reward of charity. And hence it follows here, But Martha was cumbered about much serving, &c.
sant'Agostino † 430 d.C. ubi sup.
Martha was well engaged in ministering to the bodily wants or wishes of our Lord, as of one who was mortal, but He who was clothed in mortal flesh; in the beginning was the Word. Behold then what Mary heard, The Word was made flesh. Behold then Him to whom Martha ministered. The one was labouring, the other at rest. But yet Martha, when much troubled in her occupation and business of serving, interrupted our Lord, and complained of her sister. For it follows, And said, Lord, dost thou not care that my sister hath left me to serve alone? For Mary was absorbed in the sweetness of our Lord’s words; Martha was preparing a feast for our Lord, in whose feast Mary was now rejoicing. While then she was listening with delight to those sweet words, and was feeding on them with the deepest affection, our Lord was interrupted by her sister. What must we suppose was her alarm, lest the Lord should say to her, “Rise, and help thy sister?” Our Lord therefore, who was not at a loss, for He had shewn He was the Lord, answered as follows, And Jesus answered and said unto her, Martha, Martha. The repetition of the name is a mark of love, or perhaps of drawing the attention, that she should listen more earnestly. When twice called, she hears, Thou art troubled about many things, that is, thou art busied about many things. For man wishes to meet with something when he is serving, and can not; and thus between seeking what is wanting and preparing what is at hand, the mind is distracted. For if Martha had been sufficient of herself, she would not have required the aid of her sister. There are many, there are diverse things, which are carnal, temporal, but one is preferred to many. For one is not from many, but many from one. Hence it follows, But one thing is needful. Mary wished to be occupied about one, according to that, It is good for me to cling close unto the Lord. (Ps. 73:28.) The Father, the Son, the Holy Spirit, are one. To this one he does not bring us, unless we being many have one heart. (Acts 4:32.)
san Cirillo di Alessandria † 444 d.C.
Or else, when certain brethren have received God, they will not be anxious about much service, nor ask for those things which are not in their hands, and are beyond their needs. For every where and in every thing that which is superfluous is burdensome. For it begets weariness in those who are wishing to bestow it, while the guests feel that they are the cause of trouble.
san Basilio Magno † 379 d.C. in reg. fus. int. 19.
It is foolish also to take food for the support of the body, and thereby in return to hurt the body, and to hinder it in the performance of the divine command. If then a poor man come, let him receive a model and example of moderation in food, and let us not prepare our own tables for their sakes, who wish to live luxuriously. For the life of the Christian is uniform, ever tending to one object, namely, the glory of God. But the life of those who are without is manifold and vacillating, changed about at will. And how in truth canst thou, when thou settest thy table before thy brother with profusion of meats, and for the pleasure of feasting sake, accuse him of luxury, and revile him as a glutton, censuring his indulgence in that which thou thyself affordest him? Our Lord did not commend Martha when busied about much serving.
sant'Agostino † 430 d.C. Serm. 104.
What then? Must we think that blame was cast upon the service of Martha, who was engaged in the cares of hospitality, and rejoiced in having so great a guest? If this be true, let men give up ministering to the needy; in a word, let them be at leisure, intent only upon getting wholesome knowledge, taking no care what stranger is in the village in want of bread; let works of mercy be unheeded, knowledge only be cultivated.
Teofilatto † 1107
Our Lord does not then forbid hospitality, but the troubling about many things, that is to say, hurry and anxiety. And mark the wisdom of our Lord, in that at first He said nothing to Martha, but when she sought to tear away her sister from hearing, then the Lord took occasion to reprove her. For hospitality is ever honoured as long as it keeps us to necessary things. But when it begins to hinder us from attending to what is of more importance, then it is plain that the hearing of the divine word is the more honourable.
sant'Agostino † 430 d.C. Serm. 104.
Our Lord then does not blame the actions, but distinguishes between the duties. For it follows, Mary hath chosen that good part, &c. Not thine a bad one, but hers a better. Why a better? because it shall not be taken away from her. From thee the necessary burden of business shall one time be taken away. For when thou comest into that country, thou wilt find no stranger to receive with hospitality. But for thy good it shall be taken away, that what is better may be given thee. Trouble shall be taken away, that rest may be given. Thou art yet at sea; she is in port. For the sweetness of truth is eternal, yet in this life it is increased, and in the next it will be made perfect, never to be taken away.
sant'Ambrogio † 397 d.C.
May you then like Mary be influenced by the desire of wisdom. For this is the greater, this the more perfect work. Nor let the care of ministering to others turn thy mind from the knowledge of the heavenly word, nor reprove or think indolent those whom thou seest seeking after wisdom.
sant'Agostino † 430 d.C. de Qu. Evang. l. ii. q. 30.
Now mystically, by Martha’s receiving our Lord into her house is represented the Church which now receives the Lord into her heart. Mary her sister, who sat at Jesus’ feet and heard His word, signifies the same Church, but in a future life, where ceasing from labour, and the ministering to her wants, she shall delight in Wisdom alone. But by her complaining that her sister did not help her, occasion is given for that sentence of our Lord, in which he shews that Church to be anxious and troubled about much service, when there is but one thing needful, which is yet attained through the merits of her service; but He says that Mary hath chosen the good part, for through the one the other is reached, which shall not be taken away.
san Gregorio Magno † 604 d.C. 6. Mor. c. 18.
Or by Mary who sat and heard our Lord’s words, is signified the contemplative life; by Martha engaged in more outward services, the active life. Now Martha’s care is not blamed, but Mary is praised, for great are the rewards of an active life, but those of a contemplative are far better. Hence Mary’s part it is said will never be taken away from her, for the works of an active life pass away with the body, but the joys of the contemplative life the rather begin to increase from the end.
Il testo latino
Beda
Dilectio Dei et proximi, quae superius verbis et parabolis continebatur, hic ipsis rebus et veritate designatur; dicitur enim factum est autem dum irent, et ipse intravit in quoddam castellum
Origenes
Cuius quidem nomen Lucas hic tacet; sed Ioannes exprimit vocans ipsum Bethaniam
Augustinus de Verb. Dom
Sed dominus qui in sua propria venit, et sui eum non receperunt, susceptus est tamquam hospes; sequitur enim et mulier quaedam Martha nomine, excepit illum in domum suam; sicut solent suscipi peregrini; sed tamen suscepit famula dominum, aegra salvatorem, creatura creatorem. Ne quis autem dicat: o beati qui Christum suscipere in domum propriam meruerunt; noli dolere, cum inquit: quod enim uni ex minimis meis fecistis, mihi fecistis. Accepta autem forma servi, in illa pasci a servis voluit dignatione, non conditione. Habebat carnem, in qua quidem esuriret et sitiret; sed in eremo esurienti Angeli ministrabant; ergo quod pasci voluit, pascenti praestitit. Martha igitur dominus pascere disponens et praeparans circa ministerium occupabatur; Maria vero soror eius pasci magis elegit a domino; sequitur enim et huic erat soror nomine Maria, quae etiam sedens secus pedes domini, audiebat verbum illius
Chrysostomus
Non simpliciter dicitur de Maria quod sederet prope Iesum, sed secus pedes illius; ut ostendat diligentiam, assiduitatem et solertiam erga auditionem, et multam reverentiam quam habebat ad dominum
Augustinus de Verb. Dom
Quanto autem humilius ad pedes sedebat, tanto amplius capiebat: confluit enim aqua ad humilitatem convallis, denatat de tumoribus collis
Basilius
Omnis autem operatio et verbum salvatoris regula est pietatis et virtutis; ob hoc enim induit corpus nostrum, ut nos conversationem illius imitemur pro posse
Cyrillus
Exemplo igitur suo docet discipulos qualiter se gerere debeant in domibus eorum qui eos suscipiunt; ut scilicet applicantes ad domum, non resupini quiescant, sed potius repleant suscipientes sacris et divinis doctrinis: hi vero qui domum parant, exeant obviam hilariter et ferventer duabus de causis. Primo quidem aedificabuntur in doctrinis eorum quos suscipiunt, deinde et recipient caritatis mercedem; unde et hic sequitur Martha autem satagebat circa frequens ministerium
Augustinus
Bene Martha circa corporalem domini necessitatem vel voluntatem ministrabat, quasi mortali; sed qui erat in carne mortali, in principio erat verbum; ecce quod Maria audiebat; verbum caro factum est, ecce cui Martha ministrabat: laborabat ista, vacabat illa; verumtamen Martha laborans multum in illa occupatione et negotio ministrandi interpellavit dominum, et de sorore conquesta est; sequitur enim et ait: domine, non est tibi curae quod soror mea reliquit me solam ministrare? Erat enim Maria intenta dulcedini verbi domini; a Martha convivium domino parabatur, in cuius convivio Maria iam iucundabatur. Cum ergo suaviter audiret verbum dulcissimum, et corde intentissimo pasceretur, interpellato domino a sorore sua, quomodo putamus eam timuisse ne diceret ei dominus: surge, et adiuva sororem tuam? Mira enim suavitate tenebatur; quae profecto maior est mentis quam ventris. Sed causam suam tamquam otiosa iudici maluit committere, nec in respondendo voluit laborare: si enim pararet respondendi sermonem, remitteret audiendi intentionem. Respondit ergo dominus, qui in verbo non laborabat, quia verbum erat; sequitur enim et respondens dixit illi dominus: Martha, Martha, sollicita es, et turbaris erga plurima. Repetitio nominis indicium est dilectionis, aut forte movendae intentionis, ut audiat attentius. Bis vocata audit turbaris erga plurima; idest, circa multa es occupata: vult enim homo occurrere quando ministrat, et aliquando non potest: quaeritur quod deest, paratur quod adest: distenditur animus; nam si Martha sufficeret, adiutorium sororis non posceret: multa sunt, diversa sunt, quia carnalia sunt, temporalia sunt. Praeponitur autem unum multis; non enim a multis unum, sed multa ab uno; unde sequitur porro unum est necessarium. Circa unum se voluit occupari, secundum illud: mihi adhaerere Deo bonum est. Unum sunt pater et filius et spiritus sanctus: ad hoc unum non nos perducit, nisi multi habeamus cor unum
Cyrillus
Vel aliter. Cum susceperint aliqui fratres Deum, non sollicitentur erga multum officium, nec poscant quae prae manibus non sunt, et opus exuperant: gravat enim passim in qualibet re quod superfluit: generat enim volentibus conferre taedium: convivis autem videtur quod sunt aliis causa laboris
Basilius
Absurdum etiam est cibos ad sustentationem corporis sumere, ac per eos iterum officere corpori, et impedire ipsum erga mandatorum divinorum officium. Si ergo adveniat aliquis pauperum, sumat formam et exemplar modestiae ciborum; nec causa vivere volentium in deliciis mensam propriam praeparemus: uniformis enim est Christiani vita, ad unam intendens intentionem, scilicet ad gloriam Dei; multiformis vero et varia vita eorum qui de foris sunt, pro libito variata. Tu vero cur dum copia ciborum et causa delectationis fratri praeparas mensam, criminaris eum voluptatis, et diffundis in eum gulositatis opprobria, arguens delicias eius in eo quod praeparas? Non commendavit dominus Martham occupatam circa frequens ministerium
Augustinus de Verb. Dom
Quid ergo? Putamus reprehensum esse ministerium Marthae, quam cura hospitalitatis occupaverat, quae tanto hospite laetabatur? Hoc si verum est, dimittant homines quod ministrant egentibus: vacent verbo, occupentur circa scientiam salutarem; nihil sit cura eis quis peregrinus in vico sit, quis egeat pane; vacent opera misericordiae, uni instetur scientiae
Theophylactus
Non ergo dominus hospitalitatem prohibet, sed plurimorum turbationem, scilicet abstractionem et tumultum. Et vide consilium domini; quod prius dominus nihil dixerat Marthae; sed postquam quam illa sororem ab auditu studebat avellere, tunc dominus occasione habita increpavit eam: usque enim adeo honoratur hospitalitas, donec ad necessaria nos attrahit; cum vero incipit ab utilioribus impedire, manifestum est quod honorabilior est divinorum auditus
Augustinus de Verb. Dom
Non ergo dominus opus reprehendit, sed munus distinxit; sequitur enim Maria optimam partem elegit, quae non auferetur ab ea. Non tu malam, sed illa meliorem. Unde meliorem? Quia ab ea non auferetur, a te auferetur aliquando onus necessitatis: non enim cum veneris ad illam patriam, invenies peregrinum quem suscipias hospitio. Sed bono tuo auferetur, ut quod melius est detur: auferetur a te labor, ut requies detur. Tu navigas, illa in portu est: aeterna enim est dulcedo veritatis; in hac tamen vita augetur, in illa perficietur, numquam auferetur
Ambrosius
Agat ergo te sicut Mariam desiderium sapientiae: hoc enim maius, hoc perfectius opus, ne ministerii cura cognitionem verbi caelestis avertat. Nec arguas eos et otiosos iudices, quos videas sapientiae studere
Augustinus de quaest. Evang
Mystice autem quod Martha excepit illum in domum suam, significat Ecclesiam, quae nunc excepit dominum in cor suum. Maria soror eius, quae sedebat ad pedes domini, et audiebat verbum eius, significat eamdem Ecclesiam, sed in futuro saeculo, ubi cessans ab opere ministerioque indigentiae, sola sapientia perfruitur. Quod autem conqueritur quod soror eius eam non adiuvet, occasio datur sententiae domini, qua ostendit istam Ecclesiam sollicitam esse et turbari erga plurima, cum sit unum necessarium, ad quod per ministerii huius merita pervenitur. Mariam vero dicit optimam partem elegisse, quia per hanc ad illam tenditur, et non aufertur
Gregorius Moralium
Vel per Mariam, quae verba domini residens audiebat, contemplativa vita exprimitur; per Martham exterioribus obsequiis occupatam, activa vita significatur. Sed Marthae cura non reprehenditur, Mariae vero laudatur: quia magna sunt activae vitae merita, sed contemplativae potiora. Unde nec auferri unquam Mariae pars dicitur: quia activae vitae opera corpore transeunt, contemplativae autem gaudia melius ex fine convalescunt
10:1
POST HAEC AUTEM DESIGNAVIT DOMINUS ET ALIOS SEPTUAGINTA DUOS. — Ita legendum cum Romanis; tot enim praecise fuerunt: licet alii legant numerentque 70, uti habent hic Graeca, et S. Ambrosius ac S. Hieronymus, lib. De 40 mansionibus, atque hos 70 nominatim recenset Dorotheus in Synopsi sanctor. Patr., sed Graeca, ut videtur, fide: incerta enim esse ejus nomina patet ex eo quod alii alia eis dent nomina. Volaterranus, lib. XIX Urbanorum Comment., plures quam 72 nominatim recenset, sed ejus nomina fere collecta sunt ex Actis Apostolorum et Epistolis S. Pauli; imo inter eos numerat quosdam, qui post ascensionem Christi fuere conversi, uti eunuchum Candacis reginae, qui conversus fuit a Philippo, Act. VIII, et Philemonem, qui conversus fuit a Paulo. Wicelius, in Hagiologio, recenset 70 ex libro cui nomen Cultura vineae Dominicae: ubi inter alios nominat eumdem Philemonem et Lucam, quem ex initio Evangelii ejus cum Christo non fuisse conversatum liquet. Denique Eusebius, lib. I Hist., cap. xiv, testatur se 72 discipulorum nomina nusquam invenisse scripta; nonnullorum tamen nomina ex Actis Apostolorum colligi possunt, ut Matthiae et Barsabae, Actor. I; Stephani et caeterorum sex diaconorum, Actor. VI; Ananiae et Barnabae, Actor. IX; Mnason, Actor. XXI, 16. Nota primo: Sicut Moses initio sui principatus delegit duodecim velut principes, et patres duodecim tribuum Israel; deinde increscente populo et principatu, ex singulis tribubus elegit sex, hoc est universim 72, velut populi senatores: ita et Christus voluit cuique quasi tribui Israel suum Apostolum, et sex presbyteros dare: tales enim erant hi 72 discipuli, quorum officium erat propinquum Dei et Christi regnum praedicare, et miraculis confirmare, obeundo omnia Judaeae oppida: ad quod non sufficiebant duodecim Apostoli. Nota secundo: Hunc numerum mystice fuisse praesignatum in 72 Interpretibus, qui sacram Scripturam ex Hebraeo in Graecum, rogatu Ptolemaei Philadelphi, regis Aegypti, converterunt ducentis annis ante Christum; item in 72 consiliariis Mosis, Num. XI, 24, et Concilio summo Sanhedrim, quod 72 capitibus constabat; atque in 72 palmis sitis juxta 12 fontes in Elim, Exodi XV, 27. Rursum 72 discipuli respondent 72 gentibus totius mundi, ait Beda, quasi cuique genti Christus suum attribuerit discipulum, ut curatorem: nam 72 gentes et linguas, in quas divisi fuere homines in dispersione Babel, numerant S. Augustinus, S. Hieronymus, Prosper et alii, ut dixi Genes. cap. XI, vers. 32. Nota tertio: Hinc patet sacerdotum discrimen in gradu et officio. Nam hi 72 discipuli non erant pares Apostolis, imo ex his 72 fuit Matthias, teste Clemente Alexandrino apud Eusebium, lib. I Hist., cap. xiv, indeque electus est ad Apostolatum, Actor. I. Unde Episcopi successerunt 12 Apostolis, sacerdotes vero 72 discipulis, uti docent Anacletus Pontifex, epist. 2; S. Hieronymus, ad Marcellam; Beda, in Lucae xv; imo S. Petrus apud Clementem, epist. 1 ad Jacobum, fratrem Domini. Tametsi in principio Ecclesiae, ait Beda, utrique et Presbyteri et Episcopi vocabantur, quorum altero sapientiae maturitas, altero vero pastoralis industria significatur. Symbolice S. Augustinus, in Quaest. Evang.: Viginti quatuor horis, ait, totus orbis a sole gyrante lustratur et illustratur: sic illustratur orbis a Christo, qui est sol justitiae per Evangelium S. Trinitatis, cujus praedicatio ab eo commissa est 72 discipulis; nam ter 24 faciunt 72. ET MISIT ILLOS BINOS ANTE FACIEM SUAM (ante se) IN OMNEM CIVITATEM ET LOCUM, QUO ERAT IPSE VENTURUS, — in Judaea, uti prius fecerat in Galilaea per 12 Apostolos: quia enim Jesus quasi Messias volebat praedicare in singulis oppidis Judaeae, ut omnibus Judaeis innotesceret, eosque ad suam fidem et salutem invitaret, nec id per se solum facere poterat, praesertim quia sex tantum menses vitae ipsi supererant, unde in singulis castellis diu haerere non poterat, hinc elegit 72 discipulos, qui ejus adventum evangelizando, et infirmos sanando praeirent; ac hominum animos ad illum velut Messiam suscipiendum praepararent, ut ab ipso mox subsequente plenam fidem, poenitentiam ac peccatorum remissionem, Deique gratiam reciperent. Duodecim Apostolos apud se retinuit, tum ut vitae suae essent testes; tum ut plurimis confluentibus ad Christum eum adjuvarent, in iis docendis, sanandis, juvandis; tum ut a Christo discerent modum praedicandi, et totum orbem obeundi, eumque ad Christum convertendi. BINOS. — Cur? Respondeo primo, ut alter alteri auxilio esset, solatio, stimulo, excitamento, ait Origenes, Theophylactus et S. Gregorius, utque uno lasso, aegro vel impedito alter succederet, juxta illud Eccles. IV: «Melius est duos esse simul quam unum; habent enim emolumentum societatis suae. Si unus ceciderit, ab altero fulcietur: vae soli.» Quocirca S. Pachomius, in Regula ab angelo accepta, cap. XXX et XXXIV, ita sancit: «Permittente eo (Praeposito) accipiet comitem egressionis suae, cujus fides probata est, et sic mittetur ad fratrem videndum, vel proximum.» Et post: «Nullus solus mittatur foras ad aliquod negotium, nisi juncto ei altero.» S. Augustinus: «Quando proceditis, simul ambulate; cum veneritis quo itis, simul state.» Ita S. Augustinus, in Regula, cap. X et XX. Idem sancit S. Benedictus, S. Franciscus, S. Dominicus, S. Bernardus, et caeteri Ordinum fundatores. Audi Smaragdum in cap. LXVII Regulae S. Benedicti: «Sed ne frater in via dirigatur solus, sententia Patrum nos docet, quae dicit: Ad necessaria quaerenda bini egrediantur, vel terni fratres, et tales quibus creditur, non qui verbositatem aut gulam sectentur.» Audi et S. Gregorium, lib. X, epist. 22 De Constantino Monacho: «Cognovi quia ad monasterium, quod in Piceni provincia situm est, solus pergere sine aliquo fratrum suorum praesumpsit: ex qua ejus actione cognoscimus, quod qui sine teste ambulat, recte non vivat.» Carmelitae S. Eliae, part. 1 Constitut., cap. XIII, § 11; ita sanciunt: «Nullus sine socio, nisi ex justa admodum causa iter agere sinatur; binos enim Dominus Apostolos misit. Bini ergo exeuntes individui procedant.» Secundo, ut alter alterum haberet perpetuum vitae testem, aeque ac tutorem. Experientia constat Religiosos et praedicatores Evangelicos, qui bini incedunt, nunquam vel rarissime in periculum castitatis incidisse: eos vero qui soli incedunt, non raro tentationi luxuriae succubuisse, aut ejus calumniam sustinuisse. Quocirca S. Thomas dicere solebat: «Monachus solus incedens est daemon solitarius.» S. Augustinus, in Regul., cap. XII, ita statuit: «Quando ergo simul estis in ecclesia, et ubicumque ubi feminae sunt, invicem vestram pudicitiam custodite. Deus enim qui habitat in vobis, etiam isto modo custodiet vos ex vobis.» B. Theodotus Studita in testamento suo, § 45, ita decernit: «Nec solus colloquere cum monacha, vel saeculari, nisi necessitas trahat, idque cum duabus ab utraque parte personis astantibus.» S. Hieronymus Nepotiano non monacho, sed clerico, ita praescribit, epist. 2: «Si propter officium clericatus aut vidua visitatur, aut virgo, nunquam domum solus introeas.» Et inferius: «Solus cum sola, secreto et absque arbitro vel teste non sedeas.» S. Basilius, in Regula quam vertit Ruffinus, cap. LXXXIII, et habetur Jure Canon., cap. In omnibus, dist. 81: «Sed certe, ait, solum ad solam accedere nulla religionis ratio permittit.» Rursum S. Hieronymus, Contra Vigilantium: «Quid, ait, facit monachus in cellulis feminarum? Quid sibi volunt sola et privata colloquia, et arbitros fugientes oculi?» De S. Augustino ita scribit Possidonius in ejus Vita, cap. XXVI: «Et si forte ab aliquibus feminis, ut videretur, vel salutaretur, rogabatur, nunquam sine clericis testibus ad eas intrabat, vel solus cum solis unquam est locutus, nec si secretorum aliquid interesset.» S. Augustinum nostro aevo secutus est S. Carolus Borromaeus, qui cum femina etiam consanguinea nunquam locutus est, nisi ex gravioribus domesticis aliqui adessent, ut habet ejus Vita, lib. VII, cap. VI. Quin et Seneca, epist. 23: «Omnia nobis mala, inquit, solitudo persuadet.» Remedium subdit dicens: «Prodest sine dubio custodem sibi imposuisse, et habere quem respicias, quem interesse cogitationibus tuis judices.» Addit ab Epicuro esse hanc vocem: «Sic fac omnia, tanquam spectet aliquis,» qua voce custodem nobis et paedagogum dedit. Idem, epist. 11: «Magna, ait, pars peccatorum tollitur, si peccaturis testis assistat.» Imo Justinianus Imperator, in Novella De Monachis, vult monachos ire associatos, «ac invicem testes esse mutuae honestatis.» Lucius Papa, epist. 1 ad Episcop. Ecclesiae, ita sancit: «Propter tales (calumniatores) hortamur vos, sicut et in hac sancta Ecclesia constitutum habemus, ut semper testes vobiscum sacerdotes et diaconos habeatis; et licet conscientia sufficere possit propria, tamen propter malevolos, juxta Apostolum, etiam testimonium vos oportet habere bonum ab iis qui foris sunt: quoniam et in hac sancta Sede constitutum habemus ut duo Presbyteri, vel tres Diaconi in omni loco Episcopum non deserant, propter testimonium Ecclesiasticum.» Denique audi Thomam Cantipratensem, magnae sapientiae, experientiae et religionis virum, lib. II Apum, cap. xi, § 1: «Quam vera sit haec sententia: Vae soli, ego novi, qui triginta annis et eo amplius vices Episcopi in diversis provinciis et dioecesibus habui, qui in hoc articulo, quo Religiosi vel soli vadunt in viis, vel soli manent in curiis, horrenda mala, horrenda scandala horrendaque pericula frequenter audivi, quae nunquam sustinuissent adjuncto socio, vel fecissent.» Tertio, ut majorem auctoritatem et fidem praedicationi suae conciliarent, juxta illud: «In ore duorum vel trium testium stabit omne verbum,» Deut. XVII. Quocirca Christus et Apostoli id constanter suo exemplo firmavere: Christus enim duos ex discipulis suis mittit ad solvendum asinum et ad parandum pascha, Petrum et Joannem. Post resurrectionem Cleophas cum socio eunt Emmaus, itidem Petrus et Joannes saepe sociati inveniuntur: simul currunt ad monumentum, ascendunt ad templum ad horam orationis nonam, mittuntur ab Apostolis Samariam. Spiritus Sanctus sibi segregari jubet Saulum et Barnabam in opus ad quod eos assumpsit. Judas item et Silas destinantur Antiochiam, et Paulus cum Sila lustrat Syriam. Duo testes venturi sunt tempore Antichristi, ut praedixit B. Joannes, quos Henoch et Eliam fore intelligit communis opinio Doctorum et Ecclesiae traditio. Tropologice: S. Gregorius, hom. 17 in Evang.: «Dominus, ait, binos in praedicationem discipulos mittit, quia duo sunt praecepta charitatis, Dei videlicet amor et proximi, et minus quam inter duos charitas haberi non potest.» Et mox: «Quatenus hoc nobis tacite innuat, quia qui charitatem erga alterum non habet, praedicationis officium suscipere nullatenus debet.» Symbolice Origenes: Binos, ait, famulari Dei verbo antiquum est. Eduxit Israel de Aegypto per manum Mosis et Aaron; Josue et Caleb concordant; frater a fratre adjutus ut civitas vallata. Et Glossa: Sic, ait, bina animalia a Noe inducta sunt in arcam, immunda prius in carnali generatione, sed mundata Ecclesiae sacramento, per spiritualem gratiam in discipulorum praedicatione. IN OMNEM LOCUM QUO ERAT IPSE VENTURUS. — Quo, ut ait S. Gregorius, hom. 17, mystice significatur, «quod praedicatores suos Dominus sequitur: quia praedicatio praevenit, et tunc ad mentis nostrae habitaculum Dominus venit, quando verba praedicationis praecurrunt, atque per haec veritas in mente suscipitur. Hinc namque eisdem praedicatoribus Isaias dicit: Parate viam Domini, rectas facite semitas Dei nostri. Hinc illis Psalmista ait: Iter facite ei, qui ascendit super occasum.» Et mox: «Ei ergo, qui ascendit super occasum, iter faciamus, cum nos ejus gloriam vestris mentibus praedicamus, ut eas et ipse post veniens per amoris sui praesentiam illustret.»
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2. MESSIS QUIDEM MULTA, OPERARII AUTEM PAUCI. — Haec audivimus Matth. cap. IX, vers. 37, ubi ea exposui.
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3. ITE: ECCE EGO MITTO VOS SICUT AGNOS INTER LUPOS. — Ut quasi agni inermes, innocentes, mansueti, simplices, vestro candore et sanctitate lupos vertatis in agnos, puta ut homines lupinos, id est voraces et rapaces, faciatis temperantes, innoxios et mites, idque non vestra virtute, sed gratiae meae efficacia. Quare non est quod metuatis, illi enim vobis me protegente nocere non poterunt. Nam, ut ait S. Ambrosius, «sollicitudo boni Pastoris efficit, ut lupi in agnos audere non audeant.»
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4. NOLITE PORTARE SACCULUM (Graece balantion, id est marsupium, sive crumenam, ad pecuniam recondendam, q. d. Nolite portare pecuniam, ut habet Matthaeus, cap. IX), NEQUE PERAM, — ad panem et cibos in ea gestandos, quia hoc non est ovium, sed pastoris. «Hoc interdicto, ait Euthymius, jubet ut de necessariis corporis spem in illum habeant, qui ipsos emittit.» Nam, ut ait S. Gregorius in Catena, «tanta praedicatoris debet esse in Deum fiducia, ut praesentis vitae sumptibus quamvis non provideat, tamen sibi hos non deesse certissime sciat; ne dum mens ejus occupatur ad temporalia, minus provideat aeterna.» Reliqua explicui Matth. x. Christus enim hic eadem praecepta dat 72 discipulis, quae ibi dedit 12 Apostolis; utrosque enim pari lege misit ad evangelizandum. ET NEMINEM PER VIAM SALUTAVERITIS. — Est hyperbole, q. d. Ne divertatis ad privatas salutationes, et familiares prolixasque collocutiones; sed omnem vanam confabulationem et distractionem ac moram praescindite, ut tota mente collecti, seduli et celeres sitis in opere ad quod vos mitto, totique intendatis praedicationi Evangelii. Ita S. Augustinus, Ambrosius, Gregorius, et alii. Nam alioqui, ut ait Euthymius, non vult Christus discipulos suos esse inciviles et rusticos, ut etiam salutati ab aliquo eumdem verbo non resalutent. Salutationem ergo vetat prolixam, «impedientem ministerium, quae per moram saepe trahit offensam,» ait S. Ambrosius. Alludit ad id quod Elisaeus mittens Giezi ad suscitandum puerum mortuum, eidem praecepit dicens: «Si occurrerit tibi homo, non salutes eum, et si salutaverit te quispiam, non respondeas illi;» quod hoc fine ei dicit, ait Ambrosius, «ne confabulatione alicujus obvii, mandato reflecteretur a munere.»
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7. DIGNUS EST ENIM OPERARIUS MERCEDE SUA. — Mercedem intellige non pretii et aequivalentem, sed alimenti et sustentationis. Quia praedicatio regni coelestis omne pretium terrenum superat et transcendit. Nam, ut ait S. Augustinus, in Psal. cm: «Quid accipiunt? dant spiritualia, accipiunt carnalia; dant aurum, accipiunt foenum.» Hinc patet posse Apostolos vivere ex Evangelio, ac auditores jure naturali et divino obligari ad eos alendos. Christus hic causam dat, cur discipulis vetuerit peram et sacculum, quia scilicet Deus eis providebit per auditores de annona et victu. «Qui peram et sacculum portari prohibuit, inquit Gregorius, hom. 17, sumptus et alimenta ex praedicatione concedit. Dignum est enim ut ab eis terrena stipendia consequamur, quibus patriae coelestis praemia offerimus.» Et postea: «Unde satis ostendit, inquit S. Augustinus, lib. II De Consens. Evang., cap. xxx, cur eos haec possidere ac ferre noluerit, non quod necessaria non sint sustentationi hujus vitae; sed quia sic eos mittebat, ut eis haec deberi demonstraret ab illis ipsis, quibus Evangelium credentibus annuntiarent.»
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16. QUI VOS AUDIT, ME AUDIT, ET QUI VOS SPERNIT, ME SPERNIT. — Vos enim estis mei Apostoli et legati; qui autem legatum audit vel spernit, audit vel spernit regem vel principem qui eum legavit et misit. Legatus enim loquitur in persona regis legantis, eamque repraesentat, sicut vicerex repraesentat regem. Quocirca subditi in suis Superioribus debent intueri Christum, itaque eorum dicta jussaque excipere, ac si ex ipso ore Christi prodirent. Audi S. Bernardum, tract. De Praecepto et dispens.: «Sive Deus, sive homo, vicarius Dei, mandatum quodcumque tradiderit, pari profecto obsequendum est cura, pari reverentia deferendum: ubi tamen Deo contraria non praecipit homo.» Et statim citans Regulam sui Ordinis continentem eamdem doctrinam: «Quidquid, inquit, vice Dei praecipit homo, quod non sit tamen certum displicere Deo, haud secus omnino accipiendum est, quam si praecipiat Deus.» Et paulo post: «Ipsum proinde, inquit, quem pro Deo habemus, tanquam Deum in his quae aperte non sunt contra Deum, audire debemus.» Reliqua exposui Matth. x et xi.
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17. REVERSI SUNT AUTEM SEPTUAGINTA DUO CUM GAUDIO (magno, ut addit Syrus) DICENTES: DOMINE, ETIAM DAEMONIA SUBJICIUNTUR NOBIS IN NOMINE TUO. — Quasi dicant: Non tantum morbos, uti promiseras vers. 9, sed etiam daemones expellimus per vim et invocationem nominis tui, dicentes: In nomine Jesu Christi exi, o daemon, ab homine isto. «Vide, ait Theophylactus, quoniam non superbiunt, dicunt enim: In nomine tuo, tua gratia, non nostra virtute;» videtur tamen aliquid vanae laudis et ostentationis eis obrepsisse, quod per se, non per alios Christus tanta patraret; sed venialis fuit haec culpa et vanitatis pulvis, quem Christus mox abstergit.
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18. ET AIT ILLIS: VIDEBAM SATANAM SICUT FULGUR DE CAELO CADENTEM. — «Sicut fulgur,» id est primo, sicut fulgur, magna vi, collisione et fragore cum tonitru per nubes frigidas sibique contrarias, excluditur: sic daemones primo, subito et inexspectato caelo deturbati sunt; nec enim daemones exspectabant hunc lapsum. Secundo, violenter, quia summa vi inviti caelo dejecti sunt per S. Michaelem ejusque asseclas, Apoc. XII, 1 et seq. Tertio, velociter, quia celerrime et quasi in momento. Quarto, manifeste, quia spectantibus omnibus angelis. Unde Euthymius: «Usus est, ait, fulguris exemplo, ostendens vehementiam et velocitatem casus illius.» Multi putant ad litteram Christum hic loqui de casu Satanae, id est Luciferi, quo e caelo, id est aere, aut gloria et potestate sua, quam ante Christum in mundo obtinebat, per Christum privatus et spoliatus est; q. d. Non novam mihi rem narratis, nam cum vos, o discipuli, nuper mitterem ad evangelizandum, videbam daemonem sua potestate a me privatum quasi de caelo cadere, ac per vos magis casurum, quasi hoc asserat Christus ad magnificandam potestatem a se datam discipulis, q. d. Videte quantus et quam formidabilis hostis, scilicet Lucifer cum omnibus suis daemonibus, vobis per me sit subjectus. Ita ex Nazianzeno, orat. 4 De Theolog.; S. Basilius, homil. Quod Deus non sit auctor malorum, ac Cyrillus, Theophylactus, Euthymius, Titus, Maldonatus, Toletus, Jansenius, Franciscus Lucas et alii. Audi Theophylactum: «Quidam sic intelligunt: De caelo, id est de gloria sua et de honore quem habebat. Ante Christum enim ut Deus colebatur, nunc autem de caelo decidit, id est de gloria sua, ne colatur ut Deus, neque habeatur perinde ac si in caelo habitet.» Euthymius: «Ante incarnationem Salvatoris, inquit, in sublime ferebatur, et tyrannum agebat, ac potens erat; cum autem Deus in terra per carnem diversaretur, cecidit, non e caelo (olim enim inde ceciderat, nec amplius eo ascendit), sed a dicta celsitudine, tyrannide ac potentia.» Sic et Vatablus. Cum vos, ait, misi ad praedicandum, videbam ruituras vires Satanae. Cecidit ergo tunc Satanas e suprema potentia in extremam fragilitatem, ait S. Cyrillus; ante Christi enim adventum ab omnibus colebatur, post eum a fidelibus conculcatur. Unde sequitur: «Ecce dedi vobis potestatem calcandi supra serpentes.» Verum hic Satanae e caelo lapsus mysticus potius et symbolicus est, quam litteralis. Ad litteram ergo loquitur hic Christus de primo casu Luciferi, dum cum suis asseclis, ob superbiam qua Deo rebellavit, e caelo praecipitatus est in abyssum inferni, idque a Christo, eo quod Lucifer dignitatem, puta divinitatem Christi, et aequalitatem Dei, superbe appeteret, imo ut nonnulli censent, Christi unionem hypostaticam ambiret, dicens decentius esse ut Christus suam naturam, puta angelicam, et inter angelos nobilissimam, assumeret et Verbo uniret, potius quam humanam, utpote carneam et miseram. Invidens ergo Jesu deitatem, ab eo quasi antagonista prostratus et dejectus est: unde pro cadentem, Graece est πεσόντα, id est lapsum, in praeterito; Arabicus, quod cecidit. Sensus ergo est, q. d. Nolite mirari, o discipuli, quod in nomine meo daemonia ejiciatis: nam ego jam olim Luciferum meam deitatem superbe appetentem, cum suis asseclis e caelo praecipitavi in gehennam: simul et vos cavete ne in superbiam elati, eo quod daemones vobis subdiderim, cadatis in abyssum, uti occidit Lucifer. Ita S. Hieronymus, lib. II contra Jovin.; S. Ambrosius, lib. De Fuga saeculi, cap. VII; S. Cyprianus, tract. De Jejunio Christi; S. Gregorius, lib. XXIII Moral., cap. VII; S. Chrysostomus, hom. 10 De Paenitentia; Beda, Theophylactus, Euthymius, Bernardus et alii. Alludit Christus ad illud Isaiae xiv, 12: «Quomodo cecidisti de caelo, Lucifer, qui mane oriebaris?» — ut cum esses Lucifer, factus sis Hesperus et noctifer. Vide ibi dicta. Apposite Lucifer comparatur fulguri. Primo, quia fulgore fulguris ad vivum repraesentatur praestantissima, et ut ita dicam, ignea natura, majestas ac principatus Luciferi. Secundo, ejusdem potestas maxima ad nocendum: talis enim est fulguris, quod omnia etiam durissima et robustissima pervadit, sternit, frangit, incinerat: quare summe terret et nocet. Idem facit Lucifer. Tertio, ejusdem brevitas, quia transit ut fulgur; tantum enim nocet in hoc saeculo et in hac vita, quae respectu aeternitatis est quasi instans et momentum. Hinc tropologice, fulgur est symbolum superbiae et vanae mundi gloriae; haec enim instar flammae fulgureae coruscat, et illico evanescit, juxta illud: «Sic transit gloria mundi;» fulgur enim, ait Nonius Marcellus, est ignis qui coruscat sive ipsa coruscatio praetervolans, fulmen est telum ipsum quod jacitur; fulguritum est fulmine ictum percussumque. Rursum haec ex caelo dejicitur et vibratur in terram, imo in tartara: quia omnis qui se exaltat, humiliabitur, et igne gehennae perenni cruciabitur. Insuper sicut fulgur in caelo splendidissimum, in terra desinit in lapidem, quem instar teli ejaculatur; sic superbia Luciferum fulgidissimum angelum convertit in teterrimum cacodaemonem: pari modo superbia ex hominibus angelicis facit daemones, humilitas ex humanis daemonibus facit angelos, juxta illud Isaiae xiv, 11: «Detracta est ad inferos superbia tua, concidit cadaver tuum: subter te sternetur tinea, et operimentum tuum erunt vermes.» Quarto, ejusdem apparentia, fucus et ostentatio, quia dejectus adhuc transformat se in angelum lucis, ait Beda. Plenus erit sensus, si primum sensum cum secundo conjungas, q. d. Ego Christus, qua Deus, videbam Satanam ante me e caelo cadentem in abyssum, quia ego eum velut aemulum praecipitavi: pari modo ego Christus jam incarnatus, qua homo, videbam Satanam ante me e templis, in quibus quasi Deus in caelo a Gentibus adorabatur, deturbari, quia per me et vos, o discipuli, doceo et docebo omnes gentes conterere idola, in quibus ipse adorabatur, et adorare Deum verum. Quocirca ego sicut olim Satanam e caelo, sic nunc eumdem e templo praecipitavi, sicut fulgur in praeceps ruit: sic enim posterior sensus priori quasi littera allegoriae substernitur, haecque illi congrue inaedificatur et superstruitur. Moraliter S. Bernardus, serm. De ligno, faeno et stipula: «Nunquam, ait, est securitas, fratres, neque in caelo, neque in paradiso, multo minus in mundo. In caelo enim cecidit angelus sub praesentia divinitatis; Adam in paradiso de loco voluptatis; Judas in mundo de schola Salvatoris. Haec idcirco dixerim, ne quis sibi de loco isto blandiatur, quia dicitur: Locus iste sanctus est. Quia non locus homines, sed homines locum sanctificant.» Mystice S. Hieronymus in illa verba Ps. cxxxIII: Qui fecit caelum et terram: «Multi, ait, de terra caeli fiunt, et multi de caelo terra. Infelix Judas caelum fuit, et factus est terra: Paulus Apostolus, eo tempore quo persequebatur Ecclesiam, terra erat; confessus est, et caelum factus est. Nec qui caelum est debet esse securus; nec qui terra est, debet desperare de vita.»
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19. Ecce DEDI (Graece δίδωμι, in praesenti, id est do) vobis potestatem (Graece ἐξουσίαν, id est auctoritatem, imperium, jus et dominium) CALCANDI SUPRA SERPENTES ET SCORPIONES, ET SUPER OMNEM VIRTUTEM INIMICI; ET NIHIL VOBIS NOCEBIT. — Litteraliter hic serpentes et scorpiones uti sonant, accipe; hos enim etiam calcasset, imo rexisset Adam, quasi eorum rex et dominus in paradiso. Facit ergo hic Christus suos discipulos non tantum daemonibus, sed et bestiis omnibus superiores, juxta illud Marci xvi, 17: «Serpentes tollent, et si mortiferum quid biberint, non eis nocebit.» Exemplum est in S. Paulo, qui correptus a vipera, eam illaesus excussit, Act. xxviii, 3. ET SUPER OMNEM VIRTUTEM (Graece δύναμιν, id est robur, vim, potentiam, exercitum) INIMICI — cujuscumque, sive animalis efferi, ut lupi, leonis, tigridis; sive veneni et rei venenatae, sive etiam diaboli, qui omnibus feris et rebus noxiis praeest, iisque abutitur, ut hominem laedat et perimat. «Omnis» ergo «virtus inimici,» est omnis potentia homini inimica. Mystice tamen, et potius, per haec omnia significat daemones; de his enim est omnis hic sermo: unde daemones hic ad litteram signimar per serpentes et scorpiones, illosque vocari «virtutem inimici,» id est exercitus Luciferi, censent S. Athanasius, in Psal. xxviii, ac Theophylactus, Euthymius, Beda, Titus, Toletus, Franciscus Lucas hic. Quocirca Euthymius «serpentes et scorpiones» accipit «intelligibiles;» id est «omne genus immundorum spirituum,» ait Beda. Qui et addit: «Hoc autem inter serpentes qui dente, et inter scorpiones qui cauda nocent, distare arbitror, quod serpentes aperte saevientes, scorpiones clanculum insidiantes significent.» Simili modo, Gen. cap. III, serpens qui decepit Evam, tam verus serpens, quam diabolus per serpentem loquens intelligitur, ut ibi dixi.
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20. VERUMTAMEN IN HOC NOLITE GAUDERE, QUIA (quod) spiritus (daemones) vobis subjiciuntur: GAUDETE AUTEM, QUOD NOMINA VESTRA SCRIPTA SUNT IN CAELIS. — Non vetat omne gaudium, ut scilicet nullo modo gaudeant, quod daemones eis subjiciantur (hoc enim licitum et honestum est, ideoque Deo gratum et gloriosum), sed ut non tantum gaudeant de dominio in daemones, quantum gaudere debent de sua praedestinatione, gratia et gloria, tum quia dominium in daemones est gratia gratis data Ecclesiae, unde subinde et reprobis datur, uti data fuit Judae, Matth. vii, 22; praedestinatio vero includit gratiam gratum facientem, ac praedestinatum conducit ad beatitudinem; tum quia, ut ait Euthymius, illud gaudium tumorem et superbiam generare solet, hoc vero gratiarum actionem et omnis boni operis sollicitudinem: de hoc ergo longe magis gaudendum, quam de illo. Tertio, ejicere daemones et facere miracula, non est vestri meriti, ait Beda, sed divinae virtutis; at nullius nomina scribuntur in caelo, nisi ejus qui illud meretur vel merebitur. Quarto, virtus ejiciendi daemones datur vobis a Deo, non ad vestram, sed aliorum utilitatem; at scribi in caelis vobis utilissimum est, quia vos beabit in aeternum. Ita Theophylactus. SCRIPTA SUNT IN CAELIS. — Quod alibi dicitur, «scripta sunt in libro vitae;» «liber» autem «vitae» significat distinctam Dei praescientiam, memoriam, praedestinationem, in qua quasi in libro Dei scripti sunt omnes et singuli destinati et electi ad vitam aeternam: «scripta sunt» autem non per calamum et atramentum, ait Titus, sed per Dei optimi maximi memoriam, ejusdemque Dei gratiam et gloriam. Et Euthymius: «Cives conscripti estis in aeterna civitate, inquit, non atramento, sed memoria; neque ut homines scribunt, sed ut Deus; idque non in remedium oblivionis,» ait Beda, «sed ad firmitatem et certitudinem praedestinationis.» Porro, sicut duplex est haec Dei praescientia et praedestinatio, ita et duplex est liber vitae: prior perfectus et completus, quo absolute et determinate ab aeterno a Deo descripti sunt omnes electi ad gloriam, qui reipsa ad vitam aeternam perventuri sunt: hic est infallibilis et immutabilis. Posterior, in quo omnes justi et sancti describuntur, non absolute, sed conditionate, et secundum praesentem justitiam, si nimirum in ea usque ad mortem perseverent: hic non est certus et infallibilis; nam ex illis multi a justitia excidunt, male moriuntur, reprobantur et damnantur. Sic Apostolus, Philip. IV, salutat Clementem suosque fideles, «quorum nomina sunt in libro vitae.» Nihil enim aliud vult dicere, quam quod dixit de omnibus Ephesiis fidelibus, Ephes. I, nimirum eos esse a Deo electos et praedestinatos per Christum; scilicet absolute per fidem et gratiam, sed conditionate ad gloriam, si nimirum in Christi fide et gratia perseverent. Et Ephes. II: «Vos, ait, estis cives sanctorum, et domestici Dei,» scilicet per gratiam, ac tales futuri per gloriam, si in gratia decedatis: sic etiam orat Ecclesia in Collecta secreta Missae, tempore Quadragesimae, «ut omnium fidelium nomina beatae praedestinationis liber ascripta retineat;» hi ergo possunt a sua praedestinatione excidere, ac proinde non sunt absolute praedestinati, sed conditionate, si videlicet in fide et sanctitate usque ad finem vitae perstent. Sic etiam hoc loco videtur accipi, ait Jansenius, Franciscus Lucas et alii, licet de eo dubitet Maldonatus, ac neget Toletus. Nam non velle Christum hic omnes septuaginta discipulos, certos facere de sua absoluta et efficaci electione ad gloriam, patet ex vers. 18, ubi minas et metum damnationis eis injicit, dicens: «Videbam Satanam sicut fulgur de caelo cadentem.» Quasi dicat: Videte ergo et vos ne similiter caelo, id est gratia et gloria vobis in caelo praeparata excidatis. Sic omnes Apostoli fuere a Christo electi, scilicet ad Apostolatum, et tamen unus ex eis Judas fuit reprobatus et damnatus, juxta illud Christi: «Nonne ego vos duodecim elegi, et unus ex vobis diabolus est?» Joan. vi, 70. Pari modo ex 70 discipulis Christi fuere septem primi Diaconi, e quibus unus fuit Nicolaus nomine, «qui immunditiarum omnium, et Nicolaitarum haereseos auctor extitisse refertur,» ait S. Hieronymus, epist. 48, cap. III. Quod ergo duodecim Apostolis et eorum sequacibus promittit Christus, Matth. cap. xix, vers. 18, dicens: «Vos qui secuti estis me, etc., sedebitis super sedes duodecim, judicantes duodecim tribus Israel;» intellige non absolute, sed sub hac conditione, si in mei sequela usque ad mortem perstiteritis.
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21. IN IPSA HORA EXULTAVIT SPIRITU SANCTO, — id est per Spiritum Sanctum, quo plenus erat Christus, puta per gratiam, laetitiam et jubilum suae humanitati et menti a Spiritu Sancto infusum, eo quod Spiritus Sanctus efficacia fecisset sua promissa, ac per suos discipulos tam rudes et imbecilles tanta prodigia, daemones expellendo et morbos quoslibet sanando, patrasset, quibus ipse Christi fidem et Dei gloriam promovebat. ET REVELASTI EA PARVULIS. — Scilicet abjectis et rudibus meis discipulis. «Ea,» ut nimirum ipsi cognoscant Te esse Deum verum, ac me a Te missum, ac consequenter agnoscant viam ad justitiam et salutem, quae est credere in me meisque jussis obedire, itaque sint praedestinati, atque per eos alii multi, quos a daemonibus et morbis liberant, veri Dei cognitione illuminentur et salventur.
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22. Omnia mihi tradita sunt a Patre meo. — Ut sicut a Patre meo creata sunt, ita jam vitio ipsorum perdita per me recreentur et redimantur; ut scilicet homines in peccata prolapsos sublevem, sanctificem et beem, et cum homine ceteras creaturas vitio hominis corruptas renovem et restaurem. Ita S. Athanasius, serm. 4 contra Arianos: «Postquam, ait, peccasset et lapsus esset homo, ejusque lapsu perturbatis omnibus, mors invaluisset ab Adam usque ad Christum, terraque execrationi data esset, infernus apertus, paradisus clausus, caelum infensum, et tandem corrupto et interempto homine insiluisset diabolus contra nos; tunc dedit illi hominem, ut ipsum Verbum caro fieret, carnemque assumptam in omnibus instauraret. Tradita enim sunt illi ut medico, qui sanaret morsum serpentis; et ut vitae, qua excitaret mortuum; et ut luci, quo illuminaret tenebras; et ut rationi, quo redintegraret vim rationalem.» Particulatim deinde idipsum explicat, dum subdit: «Postquam igitur tradita sunt illi omnia, et factus est homo, correcta sunt omnia et perfecta: terra pro maledictione benedictionem obtinuit, paradisus reseratus est, infernus se metu contraxit, monumenta aperta sunt resurgentibus mortuis; portae reclusae sunt, ut intraret ille ex Eden.» Non igitur loquitur hic Christus de essentia et attributis divinis, sibi a Patre traditis et per generationem divinam communicatis, uti explicuit S. Chrysostomus, hom. 39 in Matth. v; Hilarius, lib. VI De Trinitate; S. Ambrosius, lib. III De Spiritu Sancto, cap. XII; sed de plena omnium potestate quae sibi ut homini, ad hominum salutem a Patre tradita fuit.
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25. ET ECCE QUIDAM LEGISPERITUS SURREXIT, TENTANS ILLUM ET DICENS: MAGISTER, QUID FACIENDO VITAM AETERNAM POSSIDEBO? — q. d. Quid me facere oportet, ut vitam aeternam obtineam et possideam? Alius est hic Legisperitus ab eo qui idem quaesivit a Domino, Matth. xxii, 36, ut patet ex circumstantiis utriusque. Tentans eum. — Hinc patet ipsum quaesivisse haec animo non sincero discendi, sed ficto et doloso animo ad tentandum Christum, an Christus scilicet aliquid de se suaque doctrina contra legem responderet, ac legem illam huic praeferret, unde eum calumniandi vel accusandi occasionem haberet. Christus enim ab illis censebatur legis praevaricator et contemptor. Ita Toletus. Cetera quae sequuntur usque ad versum 29, exposui Matth. xxii, 36 et seq.
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29. ILLE AUTEM VOLENS JUSTIFICARE SEIPSUM, DIXIT AD JESUM: ET QUIS EST MEUS PROXIMUS? — «Justificare,» id est justum prae ceteris ostendere; q. d. Demonstra mihi aliquem proximum in justitia, qui scilicet tam justus sit quam ego, et vix invenies. Ita Titus, Euthymius et Isidorus Pelusiota, lib. IV, epist. 173, qui censent Legisperitum haec dixisse et superbia et fastu pharisaico. «Proximum, ait Isidorus, censuit esse justum justo, sublimem sublimi, q. d. Ostende mihi aliquem qui tam magnus sit ut possit mecum comparari.» Verum Christi responsio contrarium significat, ut patet intuenti. Quare videtur hic Legisperitus, qui initio tentandi animo accesserat, audito dicto Christi, quo suum responsum de primo dilectionis Dei et proximi mandato laudarat, mentem mutasse, ac aversionem suam in amorem et reverentiam Christi convertisse, atque sincere et serio quaesiisse quis esset proximus, ut eum diligeret et legem implere posset. Ergo «volens justificare seipsum,» id est volens se ostendere justitiae amatorem, et timoratae conscientiae quasi sollicitum intelligere legem Domini, et quasi assidue in ea studentem et meditantem, ut eam opere adimpleret. Ita Toletus, Jansenius et alii. ET QUIS EST MEUS PROXIMUS? — Magna enim inter Scribas hac de re erat quaestio, imo error; Scribae enim, ex Levit. xix, 18: «Diliges rea (amicum),» a contrario inferebant: Ergo odio prosequeris inimicum tuum, puta Gentilem, qui non est Judaeus: unde hunc eorum errorem correxit Christus, Matth. v, 43. Quare Scribae amicum vel proximum censebant esse solum Judaeum, utpote veri Dei cultorem, ejusdemque secum gentis et religionis, imo inter Judaeos eos qui legem praevaricabantur et impie vivebant, censebant non esse proximos, nec diligendos, sed solos fideles et justos. Merito ergo Legisperitus hic rogat Christum quis sit proximus, q. d. Ego omnes Judaeos probos quasi proximos diligo, suntne alii adhuc proximi a me diligendi? Respondet Christus alios esse, nimirum proximos nostros esse omnes omnino homines: hi enim proximi nobis sunt ob communionem ejusdem vitae humanae, ejusdem gratiae, ejusdem redemptionis per Christum, ejusdem Ecclesiae et Sacramentorum, ejusdem vocationis ad fidem et gratiam, ejusdem destinationis cursusque ad felicitatem et vitam aeternam. Omnis ergo homo est Hebraice rea, id est amicus, socius; Graece plesios, id est propinquus, a plao, id est accedo, appropinquo, quod in futuro habet alias, unde plesios: latine nervosius vocatur proximus, quia proxime, id est nullo mediante ad nos accedit, nosque contingit per eamdem vitam, gratiam, Ecclesiam, gloriam, etc. Proximus enim Ciceroni et Latinis dicitur vicinissimus, unde Isidorus, lib. IX Etymol., cap. vi: «Proximus, ait, dicitur ob proximitatem sanguinis.» Et Cicero, lib. II De Legibus: «Id, ait, habendum est Deo proximum (id est vicinissimum) quod est optimum.» Jam autem omnis homo nobis vicinissimus est per eamdem Dei creationem, et eamdem Christi redemptionem, et vocationem ad eamdem gratiam et gloriam: ergo omnis homo nobis est proximus. Vide dicta Levit. xix, 18. Tropologice: vox «proximus» exigit visceralem affectum et amorem; proximus enim a proximo diligendus est quasi frater a fratre, vel filius a patre: in his enim nullum est medium, sed alter alteri est proximus, ita tamen ut servetur ordo charitatis, quo magis diligendus est pater quam frater, et frater, quam nepos, etc.; inter proximos enim alius alio nobis est proximior, ideoque magis diligendus.
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30. Suscipiens autem Jesus, dixit. — Euthymius, «excipiens sermonem,» id est respondens, ac fuse et exacte quaestionem, quis sit proximus, enucleans et resolvens. Sic ait Virgilius: «Excipit Ascanius,» id est vices respondendi suscipit. HOMO QUIDAM DESCENDEBAT AB JERUSALEM (ideoque Israelita, ait Augustinus, serm. 37 De Verbis Domini, et Hierosolymita, ait Beda) IN JERICHO, ET INCIDIT IN LATRONES. — Est parabola sumpta a re quae saepe tunc temporis contingebat, ideoque vera historia et res gesta. Nam, ut notat S. Hieronymus, in cap. xx Matth., et in Epitaphio Paulae epist. 77, inter Jerusalem et Jericho erat locus periculosus et latrociniis infestus, ideoque Hebr. dictus Adommim, vel potius Addammim, id est rubens et cruentus, «quia multus in eo sanguis crebris latronum fundebatur incursibus.» Audi et Adrichomium, locum hunc ex S. Hieronymo, Saligniaco, Brochardo et aliis plane describentem in Descriptione tribus Benjamin, p. 14, n. 6: «Adommim, ait, locus sanguinarius homicidiis et latrociniis infamis, etiam posterioribus temporibus, et rem et nomen retinuit, aspectu terribilis et valde periculosus, quemque sine conductu nemo temere transeat. Eo loci homo ille, qui de Jerusalem in Jericho tendebat, curatus est a Samaritano, cum incidisset in latrones, ab iisque vulneratus esset, quod etiamnum multis contingit. Distat a Jericho contra Occidentem quatuor leucis. Quondam villula, nunc castrum, ut Beda ex Brochardo, ut Hieronymus, ruinae in sorte tribus Judae: Graece vocatur anabasis pyrrhon, id est ascensus rubentium, propter sanguinem qui ibi a latronibus funditur; Hebraice Maledommim, est confinium tribus Judae et Benjamin, ubi et castellum militum situm ob auxilia viatorum. Videtur hic caverna profunda, super quam olim erectum fuit aedificium.» Denique locus hic erat situs in monte vel colle, ex quo latrones eminus viatores adventantes prospicere poterant, ut eos ex improviso invaderent; unde Josue xv, 7, locus hic vocatur «ascensio Adommim.» QUI ETIAM DESPOLIAVERUNT EUM (pecuniis, vestibus, rebus omnibus quas habebat), ET PLAGIS IMPOSITIS ABIERUNT SEMIVIVO (Graece hemithanei, id est semimortuo) RELICTO — in via: illi certo ex vulneribus moriendum erat ibi, nisi quis ei succurreret et mederetur. Solent enim latrones eos quos spoliarunt, vulnerare vel occidere, ne spoliati illico advocent obvios et vicinos, qui latrones persequantur et spolia eis extorqueant, imo trucident. Syrus clare: Et irruerunt in eum latrones, et spoliaverunt eum, et vulneraverunt eum, et reliquerunt eum, cum vix subsisteret in eo anima, et abierunt.
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31. Accidit (casu, si homines spectes; sed certo consilio, si Dei providentiam, cui nihil est fortuitum, sed omnia praevisa et provisa, consideres) AUTEM UT SACERDOS QUIDAM DESCENDERET EADEM VIA; ET VISO ILLO PRAETERIVIT. — Graece, antiparelthe, id est ex adverso praeterivit, q. d. Sacerdos horrore plagarum vulnerati illius et moribundi perculsus, non tantum ad eum non accessit, sed et retrorsum abiit, et in contrariam partem iter suum reflexit, ait Titus et Theophylactus. Notat hic Christus praeposteram religionem ac inhumanitatem sacerdotum illius aevi, qui externas tantum caeremonias, victimas et oblationes, quibus ipsi ditabantur, curantes, internam pietatem et misericordiam et charitatem negligebant, imo pessumdabant. Hinc enim sacerdos videns proximum suum gente Judaeum, vulneribus confectum, seminecem et animam agentem, in hac extrema necessitate eum deseruit, imo nec eum adire vel alloqui dignatus est.
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32. SIMILITER ET LEVITA, CUM ESSET SECUS VIAM, ET VIDERET EUM, PERTRANSIIT. — Levita olim apud Judaeos erat id quod apud Christianos est Diaconus, qui sacerdoti in sacris ministrat. Hic ergo ejusdem farinae et inhumanitatis erat, cujus fuerat sacerdos: qualis enim sacerdos, talis Levita; qualis Praelatus, talis Diaconus; qualis princeps, talis famulus; qualis magister, talis discipulus. Unde simili modo pertransiit. Graece est eadem vox quae vers. 31, antiparelthe, id est in contrariam viam abiit.
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33. SAMARITANUS AUTEM QUIDAM ITER FACIENS, VENIT SECUS EUM; ET VIDENS EUM, MISERICORDIA MOTUS EST. — «Samaritanus,» qui scilicet genere et gente, et religione a Judaeis erat alienissimus, ideoque magis exosus quam Gentilis; utpote Judaeorum schismaticus et haereticus, quem proinde Judaei non proximum, sed juratum hostem censebant, passimque oderant: hic, inquam, Judaei vulnerati, a Judaeis derelicti et a sacerdote ac Levita neglecti, commiseratione motus, ei ut proximo succurrit, medicatus est vitamque restituit. Profert Christus exemplum Samaritani, ut ostendat non solos amicos, sed et inimicos (talis enim Judaeis erat Samaritanus) esse proximos nostros. Rursum Samaritanum hunc in charitate et beneficentia praefert Judaeis, utpote qui in Judaeum seminecem a Judaeis neglectum et Samaritanis invisum, adeo beneficum se praestiterit.
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34. Et appropians (descendens ex equo vel asino quo vehebatur), ALLIGAVIT VULNERA EJUS, INFUNDENS OLEUM ET VINUM, — quae secum ferebat in via quasi viaticum; scilicet vinum pro potu, oleum pro obsonio cum pane, hoc est pro cibo. Est hysterologia: prius enim lavit vulnera vino; vinum enim primo saniem abstergit; secundo, pituitosos biliososque humores ad vulnus confluentes arrodit; tertio, vulnera constringit, ne saniem et sanguinem ulterius emittant; quarto, nervos calefacit et roborat, ut plagam excutiant. Deinde vulnus linivit oleo, primo, ut vini acredinem et mordacitatem olei pinguedine et lenitate temperaret; secundo, ut dolores leniret; tertio, ut partes vulneri vicinas foveret et roboraret: nam alioqui oleum recentibus vulneribus obesse, illaque putrefacere, docet Galenus, lib. III Matth.; et Hippocrates, lib. De Ulceribus. Vide Valesium, S. Philosophia cap. LXXXVII. Hinc tropologice S. Gregorius, lib. XX Moral., cap. viii: In vino, ait, morsus districtionis, in oleo mollities pietatis: miscenda ergo lenitas est cum acritate, ut vulnera animae sanentur, et vitia a peccatoribus expellantur. S. Chrysostomus vero: Vinum, ait, est sanguis passionis, oleum chrismatis unctio; vel, ut Interlinearis, chrisma Spiritus Sanctus. ET IMPONENS ILLUM IN JUMENTUM SUUM — quo ipse equitare vel asinare solebat. Syrus, supra asinum suum. Descendit ergo ipse ex equo vel asino, cui insidebat, illumque cessit vulnerato, imo eum illi imposuit. Allegorice S. Augustinus, in Quaest. Evang.: Jumentum, ait, est Christi caro. Imponi jumento, est in ipsam incarnationem credere. S. Ambrosius: Jumento imponit, inquit, dum peccata nostra portat. Theophylactus: Membra sua nos fecit, ait, et participes corporis sui. DUXIT (ipse pedes incedens, fraenumque prehendens, illoque minans equum et equitem) IN STABULUM. — Graece, eis pandocheion, id est in diversorium, sive hospitium, ita dictum, quod omnes promiscue recipiat; hospitium ergo dicitur a stabulum a stando, quod in eo viatores ex via lassi stent, id est quiescant. Sic «stabulum» pro hospitio sumit S. Cyprianus, lib. III, epist. 43; hinc Syrus et Arabicus pro stabulo vertunt hospitium. Et curam ejus egit, — prospiciens illi de cibo, igne, lecto, medico, medicinis ceterisque rebus ad curam necessariis vel opportunis.
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35. ET ALTERA DIE PROTULIT DUOS DENARIOS. — Denarius simplex erat drachma argenti, puta unus julius, vel regalis Hispanicus. Verum hic denarius, non simplex, sed duplex, uti modo est dimidius Philippicus dalerus: dedit enim tantum, quantum sufficere putabat vulnerato alendo et medicando usque ad suum reditum; ad hoc enim non sufficiebant duo julii. Tropologice S. Augustinus, in Quaest. Evang.: Duo denarii, ait, sunt duo praecepta charitatis, quam Apostoli acceperunt ad evangelizandum; aut promissio vitae praesentis et aeternae. ET DEDIT STABULARIO (id est hospiti, qui stabulo et hospicio praeerat) ET AIT: CURAM ILLIUS HABE, ET QUODCUMQUE SUPEREROGAVERIS (ulterius impenderis), EGO, CUM REDIERO, REDDAM TIBI. — Vide hic et disce a Samaritano plenam dilectionem, qua nihil omisit, quod ad vulnerati curationem requiritur; sed omnia charitatis officia hic requisita copiose praestitit. Allegorice: homo est Adam lapsus in peccatum, ideoque in anima vulneratus et pene occisus; Adam enim ex Jerusalem, id est ex visione pacis, puta ex paradiso et statu innocentiae, ubi summa fruebatur pace cum Deo, secum, cum Eva et cum omnibus animalibus, descendit in Jericho, id est in mutabilitatem et statum peccati: hujus enim symbolum est Jericho, id est luna, quae quotidie mutatur et deficit. Latrones sunt daemones, qui Adamum et Evam per serpentem deceperunt et ad peccatum induxerunt, itaque eum Dei gratia et virtutibus spoliarunt, et vulnera concupiscentiae omnibus animae potentiis et appetitibus inflixerunt. Sacerdos et Levita sunt lex vetus, quae lapsum Adae sanare neglexit, quia non potuit. Samaritanus, id est custos, est Christus, qui fideliter homines omnes curat et custodit, ut sanentur et salventur; equus est hujus humanitas, cui ipsa deitas insidet, et quasi inequitat. Stabulum, id est hospitium, est Ecclesia, quae omnes fideles recipit. Vinum est sanguis Christi, quo vulnera nostra abluuntur et sanies peccatorum abstergitur. Oleum est misericordia, clementia et lenitas Christi. Stabularius sive hospes, qui stabulo, id est Ecclesiae praeest, est S. Petrus, sive Pontifex. Ita S. Ambrosius et Origenes hic, hom. 34; S. Hieronymus, in cap. 1 Matth.; S. Augustinus, serm. 37 De Verbis Domini, et alii passim. Audi Origenem: «Aiebat quidam de presbyteris, volens parabolam interpretari, hominem qui descendit esse Adam; Jerusalem, paradisum; Jericho, mundum; latrones, contrarias fortitudines; sacerdotem, legem; Levitam, Prophetas; Samaritanum, Christum; vulnera vero, inobedientiam; animal, corpus Domini; pandochium, id est stabulum, quod universos volentes introire suscipiat, Ecclesiam interpretari. Porro, duos denarios Patrem et Filium intelligi; stabularium vero esse praesidem, cui dispensatio credita est. De eo vero quod Samarites reversurum se esse promittit, secundum Salvatoris figurabat adventum. Haec cum rationabiliter pulchreque dicuntur,» etc. Hinc rursum ex hac parabola docent Patres et Theologi Adamum per peccatum spoliatum esse bonis et donis gratuitis, uti sunt gratia et virtutes: vulneratum vero fuisse in naturalibus, id est in natura non pura et mera: haec enim eadem est post peccatum, quae fuit ante; sed in natura per gratiam erecta, sanata et integra per justitiam originalem illi a Deo inditam: haec enim omnes appetitus et passiones, ac concupiscentiae motus voluntati et rationi subjiciebat, ut nil velle aut concupiscere possent, nisi quod recta ratio judicabat, ac voluntas recta amabat et appetebat: jam autem per peccatum privati hac justitia originali, experimur in nobis inscia ratione, et invita voluntate, pravos hosce motus exoriri; hoc est vulnus naturae.
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36. QUIS EORUM TRIUM VIDETUR TIBI PROXIMUS FUISSE ILLI QUI INCIDIT IN LATRONES? — Videtur Christus apposite ad interrogationem legisperiti, «Quis est proximus meus?» dicere debuisse: Quis in hac parabola tribus hisce, puta Sacerdoti, Levitae, ac praesertim Samaritano, fuit proximus? utique ille qui incidit in latrones, ab eisque spoliatus, vulneratus et semimortuus relictus, omni proximorum ope indigebat: nam alioqui ex hac interrogatione Christi quis inferre poterit: Ergo proximus est is qui benefacit egenti, puta Samaritanus, non autem ipse egens, puta spoliatus ille et vulneratus; ac consequenter Sacerdos et Levita non erant proximi, quia egenti non benefecerunt. Unde pariter inferas eos qui nos oderunt et persequuntur, non esse nostros proximos. Verum dico sensum esse: «Quis horum trium videtur tibi proximus fuisse illi qui incidit in latrones?» q. d. Quis horum trium tibi videtur in hoc casu se gessisse ut proximum capti, spoliati et vulnerati a latronibus? sic enim hanc interrogationem Christi intellexit ipse Legisperitus, dum vers. seq. respondet: «Qui fecit misericordiam.» Ergo ex eo Christus quaerit: Quis ex hisce tribus tibi videtur vere functus officio proximi erga vulneratum tam miserum, ita ut eum, licet tam afflictum et ex inimica sibi gente, puta ex Judaeis, oriundum, aestimarit suum esse proximum? Proximus enim est nomen correlativum, proximus enim est proximi proximus, sicut misericors est miseri misericors: quare Christus recte ex uno designat alterum, puta ex relativo designat ejus correlativum, quod quaerebat Legisperitus. Maluit vero Christus sic responsionem suam invertere, ut Legisperito nobisque omnibus statueret exemplum reale et perfectum dilectionis proximi, quod ipse imitaretur non speculando in lege, sed opere idipsum praestando, quod praestitit Samaritanus: unde concludit, vers. 37, dicens: «Vade, et tu fac similiter.» Maxime autem voluit Christus Legisperitum docere, non Judaeum, non amicum, uti volebant Scribae, sed omnes omnino homines, maxime miseros, etiam nobis inimicos, habendos esse proximos, et omni officii genere esse diligendos. Simili modo, ob similem causam, Christus invertit quaestionem majoris dilectionis duorum debitorum, Magdalenae scilicet et Simonis: «Quis eum plus diligit?» Luc. cap. vii, vers. 47, uti ibi ostendi. Ita S. Augustinus, quem mox citabo, Beda, Theophylactus, Euthymius, Titus, Toletus, Jansenius et alii passim.
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37. AT ILLE DIXIT: QUI FECIT MISERICORDIAM IN EUM. ET AIT ILLI JESUS: VADE, ET TU FAC SIMILITER. — «Ut videlicet,» inquit S. Augustinus, lib. V De Doct. Christ., cap. xxx, «eum esse proximum intelligamus, cui vel exhibendum est officium misericordiae, si indiget, vel exhibendum esset, si indigeret. Ex quo est jam consequens, ut etiam ille a quo nobis hoc vicissim exhibendum est, proximus sit noster: proximi enim nomen ad aliquid est, nec quisquam esse proximus nisi proximo potest. Nullum autem exceptum esse, cui misericordiae denegetur officium, quis non videat? quando usque ad inimicos etiam porrectum est, quales erant imprimis Samaritani Judaeis.» Addit apposite S. Augustinus: «Quid tam remotum quam Deus ab hominibus? cum haberet Deus in se duo bona, justitiam et immortalitatem; nos duo mala, iniquitatem et mortalitatem: factus est mortalis, et ita prope nos, non id quod nos, id est peccator, suscipiendo poenam, et non culpam, culpam delevit et poenam.» Causam a priori dat Isidorus Pelusiota, lib. IV, epist. 123, dicens: «Proximitas enim natura aestimatur, non virtute; substantia, non dignitate; compassione, non loco; curationis modo, et non loci propinquitate: illum namque arbitrare proximum, qui tui maxime indigeat, et sponte tua ad auxilium ei ferendum accede.»
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38. FACTUM EST AUTEM DUM IRENT (dum proficiscerentur Jesus et discipuli ejus, evangelizantes per vicos et castella, ut dixi vers. 1), ET IPSE (Jesus) INTRAVIT IN QUODDAM CASTELLUM (Graece komen, id est vicum, pagum, oppidum, puta Bethaniam, ubi Martha videtur habuisse domum); ET MULIER QUAEDAM, MARTHA NOMINE, EXCEPIT ILLUM IN DOMUM SUAM, — quasi hospitem et peregrinum, qui ut Deus erat omnium Dominus. Unde S. Augustinus, serm. 26 De Verbis Domini: «Suscepit, ait, famula Dominum, aegra salvatorem, creatura creatorem, spiritu pascenda in carne pascendum, dignatione, non conditione.» Laudatur in Martha virtus hospitalitatis, quod Jesum Scribis et Pontificibus exosum hospitio exceperit. Sed hominem excipiendo recepit pariter Deum, qui illam totamque ejus domum benedixit. Donis coelestibus cumulavit, tandemque in coelum ipsam suscepit, et aeterna gloria beavit. Sic Abraham suscipiens hospites, angelos specie humana indutos hospitio excepit, quibus promissionem nascituri ex se Isaac, indeque Christi, qui benedicturus esset omnes gentes, accepit. Vide dicta Hebr. XIII. Quocirca Christus Marthae morienti apparuit, eique praemium hospitalitatis rependit, atque eam ad coeleste, non hospitium, sed regnum, invitavit, dicens: «Veni, hospita mea dilectissima, quia sicut tu me in domum tuam recepisti, sic ego te in coelum meum recipiam.» Ita habet ejus Vita, quae ex S. Antonino addit, Christum sua praesentia sepulturam S. Marthae honorasse. Ita Christus honorantes se honorat.
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39. Et huic erat soror, nomine Maria, — cognomento Magdalena; hae duae sorores «non solum carne, ait S. Augustinus, loco jam citato, sed et religione germanae, ambae Domino cohaeserunt, ambae Domino in carne praesenti servierunt,» tanto hospite beatae. QUAE ETIAM SEDENS SECUS PEDES DOMINI, AUDIEBAT VERBUM ILLIUS. — Vox «etiam» notat Magdalenam non obiter, non alio tempore quando ei erat otium, sed illo temporis articulo, quo maxime cum Martha erat laborandum in apparanda Christo mensa, quasi otiosam sedisse cum Jesu: «Sedens secus pedes,» quasi discipula humillima summe amans et reverens Christum, ut eum docentem quietissime, modestissime, avidissime et attentissime audiret. «Quanto hic melius, ait S. Augustinus, serm. 27 De Verbis Domini, ad pedes sedebat, tanto amplius capiebat; confluit enim aqua ad humilitatem convallis, et denatat de tumoribus collis.» AUDIEBAT VERBUM ILLIUS. — Docet hic Christus suo exemplo, quid discipuli, ac viri Apostolici et Religiosi facere debeant in hospitiis, scilicet, «aut non resupini quiescant, ait S. Chrysostomus in Catena, sed potius repleant suscipientes sacris et divinis doctrinis,» ut nullum tempus sine fructu transire sinant, sed ubique semina pietatis jaciant, omnesque ad virtutem et Dei amorem excitent. Faciebat id inter alios R. P. Petrus Faber, primus S. Ignatii Loiolae socius, qui in perpetuis peregrinationibus et missionibus, vitam omnem in societate exigit, ac proinde hoc salutare monitum nostris testamento reliquit, ut hospitium ingressi illico vel recitandis Horis, vel piis sermonibus miscendis intendant, seque pietatis professores ostendant: sic enim impedituros omnes lascivos sermones et castitatis tentatores, ac fructum non exiguum facturos, uti ipse non semel latrones in hospitio degentes suis sermonibus commovit ad poenitentiam, eorumque ibidem confessiones excepit. Plura vide in Vita ejus. Idem faciebat S. Franciscus Xaverius in navibus, per totum Orientem navigans, et ubique evangelizans tam verbo, quam charitatis et sanctae vitae exemplo.
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40. MARTHA AUTEM SATAGEBAT CIRCA FREQUENS MINISTERIUM. — Graece, περιεσπᾶτο περὶ πολλὴν διακονίαν, id est distendebatur vel distrahebatur circa multam ministrationem, sollicita et officiosa charitate curans, ut cibi tanto hospite digni rite coquerentur, mensa lectulique mensales congrue sternerentur, pedes hospitum lavarentur, caeteraque omnia hospitalitatis officia exacte praestarentur. Unde Arabicus vertit, «Martha autem diligenter ministrabat plurimum.» QUAE STETIT ET AIT (Graece, astans autem dixit; Syrus, venit et dixit): Domine, non est tibi curae (Arabicus: «Domine, non gravat te res mea») QUOD SOROR MEA RELIQUIT ME SOLAM MINISTRARE? DIC ERGO ILLI, UT ME ADJUVET. — Ita loquitur Martha, partim ex turbatione sollicitudinis omnia Christo congrue apparandi, partim ex confidentia in benignitate Christi; q. d. Domine, ego tui amore et obsequio opprimor laboribus: soror mea id videt, et interim desidet et otiatur. Tuae ergo humanitatis est curare, illique jubere ut me sublevet, et in partem pii laboris veniat; tibique aeque ac ego ministret: illa enim tota ex te pendet, me negligit. Verbo ergo illi innue, ut me juvet, et illud faciet; scio enim me illam rogantem nihil apud ipsam effecturam, quia tibi tuisque verbis tota est affixa.
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41. ET RESPONDENS DIXIT ILLI DOMINUS: MARTHA, MARTHA, SOLLICITA ES, ET TURBARIS ERGA (circa) PLURIMA. — Arabicus: «Tu sollicita turbata es erga res plurimas.» «Repetitio nominis Martha est indicium dilectionis,» ait S. Augustinus, serm. 26 jam citato, «aut forte movendae intentionis, ut audiret attentius»: tota enim intendebat suis ministeriis, ut minus verbis Jesu intenderet, nisi iterata nominis sui compellatione excita. Addit S. Augustinus: «Maria causam suam maluit Judici (Christo) committere, nec in respondendo voluit laborare,» sciebat enim Christum a se stare, suique patronum agere solitum. Unde hic Christus «factus est Mariae advocatus, qui judex fuerat interpellatus,» ait Interlinearis ex S. Augustino, serm. 27. «Turbaris erga plurima,» q. d. Nimis es sollicita, Martha, ideoque turbaris. Vis enim plurima mihi apparare, cum paucis mihi sit opus: uno enim cibi genere contentus sum, imo delector, tum frugalitatis, tum sanitatis studio. Docet enim Galenus et medici varietatem ciborum onerare stomachum, ac difficulter tardeque ab eo digeri. Audivi nonnullos, qui uno cibo perpetim vescentes, ad longaevam et plane decrepitam aetatem vixere. Emmanuel Sa et alii Graece τυρβάζεις vertunt, «tumultuaris»: «Sed tumultus hoc loco distractio est et turbatio,» ait Euthymius; qui enim circa multa distrahuntur suntque solliciti, multas cogitationum et curarum anxietates et tumultus, qui in mente confligunt, eamque affligunt, experiuntur, quocirca nimia sollicitudo et anxietas signum est et effectus alicujus passionis et perturbationis internae, scilicet nimii timoris et amoris: quia si quis nimis amat honorem, opes, commoditates, amicum vel rem aliam, illamque perdere timet, hic est sollicitus, turbatur, anxiatur.
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42. Porro unum est necessarium. — Arabicus, «quod autem necessarium est, facile est»; Graece, ἑνὸς δέ ἐστι χρεία, id est «uno autem est opus»: hoc unum Christus opponit multis, circa quae turbatur Martha. Syrus, «at unum est quod requiritur.» Consentit Aegyptius, Aethiopicus et Persicus. Quaeres quodnam sit hoc unum, idque necessarium? Respondent Lutherus, Bulingerus, Melanchthon caeterique ejusdem farinae Novatores, hoc unum esse fidem, sive audire Evangelium, illique credere: hoc enim tantum dicitur hic fecisse Magdalena, vers. 39: «Sedens, inquit, secus pedes Domini, audiebat verbum illius:» censent enim ipsi fidem solam necessariam esse ad salutem. Crede, inquiunt, te per me seu Christi sanguine salvandum, et infallibiliter salvaberis. Verum haec fides est temeraria, fallax et falsa; nam illam possunt habere blasphemi, fures et latrones: praeter fidem enim, ad salutem necessaria est spes, charitas et bona opera, ut patet Matth. XIX, 17; I Corinth. XIII, et alibi passim; idque patet in ipsa Magdalena, quae ita verbum Domini audiebat, ut auditis obediret, illaque exequeretur per opera charitatis, humilitatis et paenitentiae, ut patet cap. VII, 43, et ex tota deinceps ejus vita. Verius ergo Orthodoxi plures per «unum» intelligunt unum cibi genus; q. d. Tu, o Martha, sollicita es et turbaris, ut multa mihi fercula apponas, sed frustra; nam uno duntaxat opus est, unum mihi sufficit: non requiro mensam opiparam, escam communem et facile paratam opto: hoc enim dictat mihi mea temperantia et paupertatis studium; interim non damno, imo laudo tuam erga me devotionem, reverentiam et studium, qua dignitati meae personae tanta et tam multa apparas, ut ostendas quanti me aestimes, quantumque affectum erga me geras: sed tamen moneo ne nimis sis sollicita, neve in ministerio tuo turberis, et Magdalenam a meis sermonibus avoces. Ita S. Basilius, in Regulis fusius disput., interr. 20; Theophylactus; et S. Gregorius, apud D. Thomam in Catena; S. Hieronymus, in epist. ad Eustochium; Toletus, Emmanuel Sa et Franciscus Lucas hic. Audi S. Basilium: «Paucis vel uno est opus: paucis quidem ad apparatum videlicet, uno vero scopo ut necessitas expleatur.» Sic et Titus: «Non ea de causa huc venimus, ut supervacaneis escis ventrem impleamus; natura enim paucis contenta est.» Accedit Theophylactus: «Uno nobis opus est, nempe ut comedamus qualitercumque, non variis.» Hinc Arabicus vertit, «quod autem necessarium est, facile est.» Secundo, sublimius et magis apposite ad sequentia, «unum» hoc «necessarium» est unius Dei ac salutis aeternae cognitio, studium et amor, cui quasi optimae parti et sorti totam affixit se Maria. Unde hoc «unum» explicans, subdit: «Maria optimam partem elegit, quae non auferetur ab ea.» Sensus est, q. d. Tu, o Martha, circa multa distraheris et turbaris; remedium tibi suggero, ut te colligas in unum, ut scilicet uni Deo per omnia placere satagas, ac unius Dei amore omnes actiones tuas obeas; sic illae te non distrahent, sed fixa in Deo, omnia ex ejus voluntate sine turbatione, quiete et suaviter perages; quia superfluas rescindes, nec plures capesses quam opus sit et quam facere possis. Ita Beda, Euthymius, Jansenius et alii. Unde S. Augustinus, serm. 26 De Verbis Domini; et S. Gregorius, lib. I in lib. Reg., cap. IV et alii: «Unum» hoc, inquiunt, est ultimus finis, et summum hominis bonum, ad quod nostra mens est dirigenda, et a quo non est distrahenda. Et Cassianus, Collat. I, cap. VIII: «Unum, ait, est unius Dei intuitus et contemplatio ut scilicet etiam Sanctorum fructus ac ministeria mirifica supergressus, sola Dei jam pulchritudine scientiaque pascatur;» licet enim contemplatio non sit necessaria ad salutem, est tamen necessaria ad plenam sanctitatem et perfectionem, quae animam omni sollicitudine et turbatione liberat facitque omnino tranquillam, utpote Deo plane unitam et in eo quiescentem. Hoc faciebat Psaltes, dicens: «Unam (Heb. unum) petii a Domino, hanc requiram, ut inhabitem in domo Domini omnibus diebus vitae meae,» Psalm. XXVI, 4. Et Paulus: «Unum autem, quae quidem retro sunt obliviscens, ad ea vero quae priora sunt extendens me ipsum, ad destinatum persequor, ad bravium supernae vocationis Dei in Christo Jesu,» Philip. cap. III, vers. 14. Et Esther, XIV, 18: «Tu scis, Domine, quod nunquam laetata sit ancilla tua, ex quo huc translata sum usque in praesentem diem, nisi in te, Domine Deus.» Nam, ut ait Christus, Joan. XVII, 3: «Haec est vita aeterna, ut cognoscant te solum Deum verum, et quem misisti Jesum Christum.» Quocirca S. Aegidius, unus e primis S. Francisci sociis, vir valde a Domino illuminatus, interrogatus quae esset via ad sanctitatem et perfectionem, verbo respondit: «Una uni»: una scilicet anima uni Deo uniatur; dualitas enim separat et dividit, unitas vero colligit et unit. Deus enim est unus: quare qui Deum quaerit, ad unitatem se redigat, eumque in unitate et voluntatis conformitate, ac mentis amorisque unione quaerat oportet, uti docet S. Bernardus, serm. 7 in Cant. Hinc S. Augustinus, lib. II De Ordine, cap. XVIII, tom. I, per inductionem ostendit omnia tendere ad unum, quia, ut idem ostendit De vera Religione, cap. XXXII, unitas, sive simplicitas, est vestigium Dei, qui est prima, essentialis et increata unitas, omnium unitatum fons et origo. Et, cap. XLII, declarat quanta sit unitatis pulchritudo. Denique unum necessarium est Deus; caetera enim omnia sunt contingentia et libera, et mero Dei beneplacito creata ex nihilo. Vulgo dicitur: «Qui duos lepores sectatur, neutrum capit»: sic qui Deo et mundo placere satagit, neutri placet. Tropologice: unum hoc adipisceris per orationem, meditationem et contemplationem, haec enim nos uni Deo jungit et unit. «Religiosi est unum ipsum ambire, et ad sacram monadem cogi,» ait S. Dionysius, Eccles. hierarch. cap. VI; et Climacus, cap. I: «Monachus est qui semper habet spiritum elevatum in Deum, et orat in omni loco, tempore et negotio.» Et S. Chrysostomus, lib. I De Orando Deum: «Oratio, ait, est anima et spiritus vitae religiosae et perfectae.» Et S. Bonaventura, opusc. De Perfectione vitae, cap. V, ait Religiosum non frequentantem orationem gestare animam mortuam in corpore vivente; aut esse sicut corpus sine anima, habentem id quod externum est in Religione, absque eo quod internum est. Idem: «Religio, ait, languida et infirma est, quae non plurimum habet orationis.» Quid ergo, o infelix anima, per multa vagaris, ait S. Augustinus in fine Meditat.? requiem quaeris, et non invenis; ama unum in quo sunt omnia, et in eo laeta saturaque conquiesces: ipse enim te satiabit bonis omnibus; te torrente voluptatis potabit, imo inebriabit. Audi Epictetum ad Arianum: «Oportet, inquit, ut omnia principia quasi converso orbe, redeant ad unum principium, omnia pulchra ad unum pulchrum, omnia vera ad unum verum, omnia bona ad unum bonum, omnia divina ad unum Deum; omnia una ad unum ter unum.» Nam unitas, principium, bonum, verum, Deus, eadem sunt, unum sunt. Quocirca Sponsa, Cant. II: «Dilectus meus mihi, ait, et ego illi.» Una enim sponsa uni sponso tota intendat oportet. Hinc Sancti optant a carne separari et mori, ut mentem totam uniant Deo. «Cupio dissolvi, ait Paulus, et esse cum Christo.» Et S. Simeon: «Nunc dimittis servum tuum, Domine, secundum verbum tuum, in pace.» Et Psaltes: «Heu mihi! quia incolatus meus prolongatus est.» Causam dat S. Basilius, in Regul. fusius disp., interrog. 2: «Vehementer enim, ait, vitam hanc veluti rerum quemdam carcerem abhorrebant, usque adeo difficiles ad cohibendum animos (Graece ἐξορμάς, id est vehementes impetus et impulsus, evolandi scilicet ex hoc carcere), erant hi, quorum mentes Dei amor perstrinxerat; cum enim inexplebili intuendae divinae pulchritudinis cupiditate flagrarent, illud exoptabant, ut aequata infinito sempiternae vitae curriculo sibi jucunditatis Domini contemplandae facultas praeberetur.» Adeo beatum otium sapientibus negotio abundat, et fecundum est; quique semel in divinitatem se mersit animus, ea et pasci ubique potest et pascere. Quocirca David, Psal. XLI: «Sitivit, ait, anima mea ad Deum fontem vivum, quando veniam et apparebo ante faciem Dei?» Symbolice: Unitas numerorum omnium principium est, utpote a qua fluit omnis numerus, eaque omnium finis, ut in quam omnis numerus resolvatur: nec ab aliquo suam trahit originem, aut in aliquem secatur numerum. Ita Deus optimus maximus omnium rerum initium et finis est, juxta illud Apoc. XXI, 6: «Ego sum alpha et omega,» omnia aperiens et claudens omnia, ante quem et post quem nihil, et tantum abest ut a creaturis suam sumpserit originem, ut illas aeterno praecesserit intervallo, sine illis existens, cum illae sine ipso nec consistere queant. Unde philosophus ille Platonicus: «Ab unitate divina, ait, omnia prodeunt, prodeuntiaque unitatem quamdam ipsis impressam retinent, divinae unitatis imaginem, qua et revocantur in illam, et revocata perficiuntur.» Et Plato, in Parmenide: per «unum» intelligit esse divinum, in quo omnia vitam habent, tanquam rami in radice. Hinc illud Pythagorae: «Oportet hominem fieri unum;» nam «qui adhaeret Deo, unus cum eo spiritus efficitur,» ait Apostolus; et Macrobius, lib. I in Somnium Scipionis: «Unitas, ait, principium et finis omnium, neque ipsa principii aut finis patiens, ad summum nos duxit Deum.» Trismegistus, in Pimandro: «Unitas, ait, omnium principium, radix et origo, omnem continet numerum, a nullo comprehensa, omnemque gignit numerum ex nullo genita numero: haec est imago Dei.» Rursum ubi peccatum est, ibi est multitudo; ubi autem virtus, ibi singularitas, ibi charitas, ibi unitas. Virtutis ergo studiosus unum amet, et unitatis sit studiosus oportet. Unitatis enim magister Christus voluit nos in una Ecclesia adunare, sibique unire. Unitas enim dat coelo temperiem, animo sanctitatem, corporibus sanitatem, domibus et civitatibus pacem et animorum concordiam, omnisque populi virtus et fortitudo est ex unanimitate. Dualitas enim omnis discordiae, schismatis, belli, tempestatis, morbi et turbationis est causa et mater. Unde Plato, lib. V De Republ.: «Nullum, ait, perniciosius civitati malum, quam qui eam dividit, et ex una plures facit; nec melius quidquam eo quod ipsam vincit simul et unam efficit.» Aristoteles, lib. I Ethic., cap. VI, citat Speusippum dicentem, rem proprie dici bonam et perfectam, quando sit una; cum rei quaelibet in se habeat bonitatem suam per unitatem qua suum suscipit esse; tamdiu enim est quidquid est, quamdiu unum est; cum autem desinit esse unum, desinit esse id quod est: materia quippe non habet esse, nisi per unionem sui cum forma: tolle hanc unionem, divides materiam a forma, et compositum interibit. Unio ergo est vita, divisio vero mors. Unde de coelesti vita S. Augustinus loquens: «Non erit ibi, ait, aliqua invidia disparis charitatis, ubi in omnibus regnat unitas charitatis.» Et S. Gregorius: «Et tanta vis charitatis ibi omnes associat, ut bonum quod quisque in se non accepit, in alio se gaudeat accepisse. Regnum ergo vitae est in charitate, quae est unio; regnum mortis in odio, quod est divisio. Quocirca Pythagoras unitatem dicebat esse Deum, dualitatem vero daemonem: quem secutus Homerus, unius naturam in boni ratione constituit, in mali vero ratione dualitatem: unde Iliade β ita canit: Nec multos regnare bonum, rex unicus esto. Rex unus est apibus, dux unus in gregibus, grues unum sequuntur, in navi unus est gubernator, in civitate unus praetor, in corpore unum caput, in exercitu unus dux, in Ecclesia unus Pontifex, in mundo unus sol. Denique unitas est virginitas, quae nos similes facit angelis: dualitas est conjugium, quod nos assimilat animalibus. MARIA OPTIMAM PARTEM ELEGIT. — Sibi, ut addunt Syrus et Arabicus; Graece agathen, id est bonam antonomastice, sive per excellentiam, id est optimam. Confert enim et praefert hic Christus Mariam Marthae, ut patet ex contextu et ex omnium Patrum interpretatione, q. d. Tu, o Martha, bonam partem elegisti, sed Maria meliorem. «Non tu malam, sed illa meliorem,» ait S. Augustinus. «Ecce pars Marthae non reprehenditur, ait Beda, sed Mariae laudatur.» Audi rursum S. Augustinum, serm. 27 De Verbis Domini: «Putamus reprehensum esse ministerium Marthae, quam cura hospitalitatis occupaverat, quae ipsum Dominum hospitio receperat? quomodo recte reprehendebatur, quae tanto hospite laetabatur?» Sic et Ambrosius: «Nec Martha, ait, in bono ministerio reprehenditur; sed Maria, quod meliorem partem sibi elegerit, antefertur.» Et Cassianus, Collat. I, cap. viii: «Cum laboraret Martha pia sollicitudine ac dispensatione distenta, solam se videns ad tantum ministerium non posse sufficere, adjutorium sororis a Domino postulabat, dicens: Non est tibi curae, etc., utique non ad vile opus, sed ad laudabile eam ministerium provocabat, et tamen quid audit?» Rationem dat Theophylactus: «Per alterum enim corpus pascitur, per alterum anima vivificatur.» Et Euthymius: «Bonum est hospitalem esse, verum melius Deo assidere; illud enim corporale est, hoc autem spirituale.» Aliam rationem symbolicam dat S. Augustinus, serm. 27 De Verbis Domini, dicens: «Sed unde meliorem? quia tu circa multa, illa circa unum: praeponitur unum multis; non enim a multis unum, sed multa ab uno.» Et inferius: «Multa sunt quae facta sunt, unus est qui fecit, etc.; bona valde quae fecit, quanto melior ille qui fecit!» Tres personae divinae inter se realiter distinctae, sunt unum in eadem numero deitate, quae est simplicissima et perfectissima unitas: sic quo magis ad unitatem et simplicitatem accedis, eo magis ad Deum accedis, ait S. Augustinus. Imo Christus, Joan. xvii, 21, orans Patrem pro suis fidelibus et dilectis: «Ut omnes, ait, unum sint, sicut tu Pater in me, et ego in te, ut et ipsi in nobis unum sint.» Et mox: «Et ego charitatem quam dedisti mihi, dedi eis, ut sint unum, sicut et nos unum sumus, ego in eis, et tu in me, ut sint consummati in unum.» Porro pars Mariae, quam Christus optimam vocat, est, relictis omnibus terrenis curis, Christo assidere, verbum ejus audire, soli Deo et rebus divinis vacare, orationi et contemplationi jugiter intendere. Audi Richardum de S. Victore, in Cant. viii: «Optimam partem elegit Magdalena, quae gratiam exercet contemplationis, et tamen occupatur in parte sororis, ut etiam activae vitae praemio coronetur: in qua pari charitate par praemium meretur. Martha in uno loco corpore laborat circa aliqua, Maria in multis locis charitate circa multa; in Dei enim contemplatione et amore videt omnia, dilatatur ad omnia, comprehendit et complectitur omnia, ita ut in ejus comparatione Martha sollicita dici possit circa pauca. Valde ergo hoc unum est necessarium, et merito praeferendum, in quo et Deo per amorem anima inhaeret, et omnibus charitatem et sollicitudinem exhibet.» Hinc noster Suarez, tract. De Oratione mentali: Optimam, ait, partem elegit Maria, quia oratio mentalis est quasi hujus vitae beatitudo. Ipsa enim est quasi inchoatio visionis beatificae, qua Sancti in coelo beantur. Hinc pariter S. Magdalena erat in jugi solidoque gaudio. Audi S. Bernardum, serm. De Magdalena: «Absit ut in terra suaviter viventium, gaudiorum inveniatur materia; cum tantis alternationibus tota mundi facies immutetur: sed est gaudium continua sibi jucunditate firmissimum, quod perfectus animus de secura sibi conscientia pollicetur. Mens enim ab hujus mundi aspergine pure detersa, et in divinae contemplationis acumen totum desiderii sui figens affectum, minas aspernatur, nescit timorem, spem falsam eludit, et omnium scandalorum immunis, in pace in idipsum dormiens requiescit.» Hujus beatae tranquillitatis causam reddens Hugo Victorinus, lib. III De Anima, cap. ix: «Recta, inquit, conscientia tranquilla est, quia omnibus est dulcis, et nulli gravis; utens amico ad gratiam, inimico ad patientiam, cunctis ad benevolentiam, et quibus potest ad beneficentiam.» PARTEM. — Videtur, ait Maldonatus, alludere ad ritum veterum, qui, divisuri haereditatem, jubebant, ut major filius vel haeres illam in partes maxime aequales divideret, deinde minor quam vellet prior eligeret, ne major inaequaliter dividendo minori fraudem facere posset, teste Seneca, lib. VI, Declamat. 3. Sic haereditas erat Christus, Martha senior duas ejus quasi partes fecit, vers. 40, scilicet Christum audire et Christo servire; Maria minor meliorem partem elegit, scilicet Christum audire: nam Hebr. pin chelec, id est pars, in Scriptura significat sortem haereditariam, juxta illud: «Pars mea Dominus,» Thren. III, 24. Et: «Dominus pars haereditatis meae,» Ps. xv. Porro, hic recte sortem vocat Christus «partem,» quia pars bona perfectae vitae est sors Marthae, sive vita activa; sed melior est pars, id est sors Mariae, sive vita contemplativa. At vero vita mixta, comprehendens simul actionem et contemplationem, non est pars, sed totum, sive tota perfectio; atque hujus totius respectu Christus unamquamque vocavit partem; mixtam ergo vitam egit Christus pernoctans in oratione ac per diem praedicans, Joannes Baptista et Apostoli. Haec enim est ipsum totum sive perfectum; quia in ea contemplatio dirigit acuitque actionem. QUAE NON AUFERETUR AB EA. — Quia scilicet contemplatio et occupatio studiumque Mariae ad verbum audiendum et meditandum, est spiritualis et aeternus mentis cibus; unde perficitur in coelo per jugem Dei visionem, durabitque in aeternum; cum sors Marthae sit temporalis, utpote quae cibum corpori praestat in hac vita duntaxat: in coelo enim videre, amare et laudare Deum, est otiosum Beatorum negotium, et negotiosum otium. Ita S. Augustinus, Beda, Theophylactus et alii. Unde S. Gregorius, lib. VI Moral., cap. xviii: «Nec auferri unquam, ait, sors Mariae dicitur, quia activae vitae opera cum corpore transeunt, contemplativae vitae autem gaudia melius ex fine convalescunt.» Audi S. Augustinum, serm. 27 De Verbis Dom.: «A te (o Martha) quod elegisti, auferetur, ut quod melius est detur. Auferetur enim a te labor, ut requies detur. Tu navigas, illa in portu est. Et anterius: Intenta erat Martha quomodo pasceret Dominum; intenta Maria quomodo pasceretur a Domino. A Martha convivium Domino parabatur, in cujus convivio Maria jam jucundabatur.» Et rursum: «Transit labor multitudinis, et remanet charitas unitatis.» Laurentius Justinianus, lib. De Ligno vitae, tract. De orat., cap. viii: «Activa vita, ait, habet sollicitum cursum, contemplativa gaudium sempiternum; in hac acquiritur regnum, in illa percipitur; haec facit pulsare bonorum operum, velut quibusdam manibus januam, ista vocat consummandos in patriam; in hac contemnitur mundus, in ista videbitur Deus. Sedebit (inquit Propheta de contemplativis) populus meus in pulchritudine pacis, in tabernaculis fiduciae et in requie opulenta.» S. Gregorius, lib. II, hom. 14 in Ezech.: «Activa vita, ait, cum corpore deficit. Quis enim in aeterna patria panem esurienti porrigat, ubi nemo esuriet? potum tribuat sitienti, ubi nemo sitit? quis mortuum sepeliat, ubi nemo moritur? Cum praesenti ergo saeculo vita aufertur activa, contemplativa autem hic incipitur, ut in coelesti patria perficiatur; quia amoris ignis, qui hic ardere inchoat, cum ipsum quem amat viderit, in amore ipsius amplius ignescit.» Vide et Cassianum, Collat. I, cap. x, ubi inter cetera ait: «In futuro saeculo cuncti ab hac multiplici, id est actuali operatione, ad charitatem Dei et divinarum rerum contemplationem perpetua cordis puritate transibunt.» Tali ergo recte dicas illud Poetae: Nulla te coelo rapiet vetustas, Tu comes Phoebo, comes ibis astris, Jure perenni. Nota contra Calvinum, Martham gerere typum vitae activae, Mariam vitae contemplativae, dum sedet, dum tacet, dum interpellata non respondet, quae denique intus rapta, foris insensibilis redditur, ait S. Bernardus, serm. 3 et 5 De Assumpt. B. Virg. Ita S. Augustinus, Basilius, Hieronymus, Gregorius, Cassianus, Beda et alii, quos fuse hic citat Maldonatus. Quid vero est contemplatio? Respondet S. Augustinus (vel quisquis est auctor), lib. De Spiritu et Anima, cap. xxxii: «Est perspicuae veritatis jucunda admiratio.» S. Bernardus vero: «Contemplatio est mentis in Deum suspensae elevatio, aeternae dulcedinis gaudia degustans.» Et alibi: «Est verus certusque intuitus animae de quacumque re, sive apprehensio veri non dubia.» Richardus de S. Victore: «Est libera mentis perspicacia, in sapientiae spectacula cum admiratione suspensa.» Joannes Gerson, Cancellarius Parisiensis, lib. De Medit., consider. 12, ex Hugone et Richardo de S. Victore: «Contemplatio, ait, est liber et expeditus mentis intuitus in res perspiciendas usquequaque diffusus, et est sublevatae mentis jubilum, mors quaedam carnalium desideriorum, hoc est gustare quam suavis est Dominus.» Uti gustabat David jubilans, Psal. LXXXIII: «Cor meum, et caro mea exultaverunt in Deum vivum.» Et Psal. LXXII, 26: «Quid enim mihi est in coelo, et a te quid volui super terram? defecit caro mea, et cor meum, Deus cordis mei, et pars mea Deus in aeternum.» Jam actus et officia vitae activae et contemplativae ita describit S. Gregorius, lib. II, hom. 14 in Ezech.: «Activa vita est panem esurienti tribuere, verbo sapientiae nescientem docere, errantem corrigere, ad humilitatis viam superbientem proximum revocare, infirmantis curam gerere, quae singulis quibusque expediant dispensare, et commissis nobis qualiter subsistere valeant, providere. Contemplativa vero vita est charitatem quidem Dei et proximi tota mente retinere, sed ab exteriore actione quiescere, soli desiderio conditionis inhaerere, ut nil jam agere libeat, sed calcatis curis omnibus ad videndam faciem sui Creatoris animus inardescat; ita ut jam noverit carnis corruptibilis pondus cum moerore portare, totisque desideriis appetere illis hymnidicis angelorum choris interesse, admisceri coelestibus civibus, de aeterna in conspectu Dei incorruptione gaudere.» Porro S. Thomas, II II, part. Quaest. CLXXX, art. 7: «Vita contemplativa, ait, praecipue consistit in contemplatione Dei, ad quam movet charitas.» Et postea: «Vita contemplativa, licet principaliter consistat in intellectu, principium tamen habet in affectu; in quantum videlicet aliquis ex charitate ad Dei contemplationem incitatur. Et quia finis respondet principio, inde est quod etiam terminus et finis contemplativae vitae habet esse in affectu; dum scilicet aliquis in visione rei amatae delectatur, et ista delectatio rei visae amplius excitat amorem.» Vita ergo contemplativa, quae est jugiter Deo inhaerere, facit hominem toto mundo altiorem, ut conversetur in coelis, ibique mente fixus terrena omnia tam prospera quam adversa, velut exilia sub se posita despiciat, nec magnum quid aestimet nisi Deum et divina. Haec proinde est charissima Dei sponsa, quae pacatissime et jucundissime in sola divinarum rerum meditatione commoratur, dicitque: «In pace in idipsum dormiam et requiescam.» Causam dat S. Bernardus, serm. 29 in Cant.: «Tranquillus Deus tranquillat omnia, et quietum aspicere, quiescere est.» Vita contemplativa acquiritur per vitam activam, puta per mortificationem, contemptum rerum omnium quae in mundo sunt, silentium, custodiam cellae, officia charitatis ceterarumque virtutum. «Sicut enim flos praecedit fructum, sic vita coenobitica eremiticam,» id est activa contemplativam, ait S. Sabas, ut habetur in Vita S. Joannis Silentiarii. Quocirca S. Basilius, Cassianus, Dorotheus et alii ascetae docent inchoandum esse studium virtutis in vita activa et coenobitica; inde pergendum ad vitam contemplativam et solitariam. Vide inter alios nostrum Jacobum Alvarez de Paz, tom. III, ubi fuse tractat de vita contemplativa, ac quindecim ejus gradus assignat. Denique nota Ecclesiam recte et apposite haec legere in festo Assumptionis B. Virginis, tum quia B. Virgo officiosissima fuit Christi hospita; tum quia ipsa utrumque officium Marthae, scilicet et Magdalenae perfecte obivit; tum quia ipsa optimam partem elegit, quae non auferetur ab ea. Vide nostrum P. Canisium, lib. V Marialis, cap. vii. Audi S. Ildephonsum, serm. 5 De Assumpt.: «De ista dicitur, inquit, optimam partem elegit, quia prima omnium feminarum Deo virginitatem obtulit, et idcirco promeruit, ut Dei Filius ex ea corpus nostrae redemptionis susciperet.»
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v. 1 post haec autem scil. postquam firmavit faciem suam ut iret in Ierusalem 9,51 deszgnavit Dominus et alios septuaginta duos, sixat et retinetur (cf. lect. var.), septuaginta; verum probabile est quod censent Tol. Luc. Cord. Mald. Schanz, Weiss numerum istum integrum (rotundum, si ita loqui fas est) esse suppletum altero numero omisso, utiin alio exemplosS. Awg. monet — dici quandoque filios Israel fuisse per quadringentos annos in Aegypto, cum aliquanto plures fuerint. Uti Christus in electione duodecim apostolorum duodecim populi electi patriarchas vel duodecim tribus Israel ob oculos habuisse ideoque numerum istum sacrum elegisse creditur, ita numerum 72 commendant ex eo quod vel unicuique apostolo sex tribus unicuique tribui etiam sex assignarit (cf. Mald. Luc. Sylv. Fil.). Hae electione Christum in Ecclesia sua ostendere voluisse discrimen personarum eosque 72 esse secundi ordinis ab, apostolis et quasi secundi ordinis Dae prer ee sBo reds gradus plerique adnotant (cf. S. Hier, ep. 75,6; M. 22,704; Bed. Bon. Alb. Tol. Ians. Mald. Luc. Cord. etc.). Practerea variae rationes afferuntur cur praeter apostolos selecti sint 72 discipuli. Frequenter monent de septuaginta senioribus quos iubente Deo Moyses elegerit Num. 41,16, quos septuaginta duos fuisse aliqui probare student ex Num. 44, 26 (cf. S. Cyr. Bon. Alb. Ians. Mald. Luc. Cord. Schegg, Keil), ut rabbini quoque dicunt Moysen elegisse sex ex quavis tribu (LightTheoph.) val ie septuaginta gentes mundi quas rabbini suerte (cf. Bed. Bon. Alb. Reischl) vel ad 70 animas domus lacob quae ingressae sunt in _ Aegyptum (Gen. 46,27; Jans.) velad numerum synedristarum, cui synedrio Christus alterum quasi opponere voluerit (cf. Cord. Luc. ). Haud raro in istis discipulis praefigurari dicunt evangelium esse gentibus annuntiandum. Sed €08 missos esse ad Samaritanos qui figuram gerant gentium nequit ostendi, et cum Jesus modo a Samaritanis repulsam tulerit, non est probabile eum etiam oppida eorum voluisse frequentare Opinio autem illa de 70 gentibus vel linguis est commentum rabbinorum neque ullum habet in s. litteris fundamentum; proponitur scil. intargum Jonathan ben Uziel ‘ad Gen. 14,8: dispersit Deus populos super faciem es terrae in 70 linguas, et ad Deut. 32,8 et in midrasch psalmorum ad Ps. 9 (cf. Schegg). Neque in sermone Christi quidquam continetur quo eorum missionem esse typum evangelii gentibus praedicandi indicetur. Quare illa sententia gratis asseritur, quam alii ratione mystica enucleare student; « viginti quattuor horis totus orbis peragitur atque lustratur, ita mysterium illustrandi orbis per evangelium Trinitatis in 72 discipulis intimatur » (S. Aug. qu. evang. 2,14; M. 35, 1339; Cat. S. Thom.; aliter S. Gregorius hom. 17 in evang. Beda). Non desunt ex Pationatistis qui hance de missione discipulorum narrationem ad fabulas reiiciant; ita Ammon, de Wette, Strauss, Schwegler, Zeller, Ritschl aliique. Etiam Weiss opinatur Lucam ex errore quodam quem commiserit in usu « fontis » sul inductum esse, ut crederet agi de secunda quadam missione, pro qua iam non iferum apostolos, sed alios discipulos esse accersendos sibi persuasisset; unde autem numerum 70 vel 72 accepisset esse in medio relinquendum. Quam inique et frivole tractent isti auctorem Sacrum in aperto est. Ipse nobis pandit quanta diligentia in singula inquisierit (1,3); isti autem sine ulla argumenti veri umbra aut specie hanc missionem negant, cum tamen aliunde quoque constet praeter apostolos apud Christum versatos esse discipulos; Christum autem lis quoque ut praedicatoribus usum esse, qua demum ratione negari poterit? vel quo modo narratione veritatem stabilire voluerit (4,3)? Iterum cernitur ab istis scriptorem sacrum multo iniquius iudicari quam ullum scriptorem profanum. Apostoli mittuntur ad praedicandum regnum Dei (9,2); isti solum ut Christo viam quasi praeparent; et miszt illos binos, « mutuum testimonium, mutuam custodiam morum, mutuam consolationem statuit Iesus in suis discipulis peregrinantibus » (Caz.), binos mittit, ut auxilio et consilio mutuo sibi sint, se ad opus magis excitent maioremque fidem et auctoritatem apud alios sibi concilient (Zo/. Luc.); simili modo missi sunt Moyses et Aaron, [osue et Caleb, Paulus et Barnabas (Cord.), ante faciem suum in omnemcivitatem et locum quo erat ipse venturus; proinde de missione ad gentes non potest esse sermo, cf. Matth, 15,2%. Cur vero eos mittat explicat
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v. 2 e¢ dicebat ills : messis quidem multa, One ‘arti autem pauct; rogate ergo dominum messis ut mittat operartos in messem suam,; vide ad Matth. 9,36. 37; ultimo vitae tempore quasi repetitis conalibus populum ad fidem eral ane vult; quare plurimos mittit praedicatores qui miraculorum signis persuadeant appropinquare regnum Dei. Ita quippe verissime dicere poterit : quid est quod debui ultra facere vineae meae et non feci ei (Is. 5,4)? Ne animo cadant, si persecutiones et infestationes experiensibi blandiantur quasi faustissimus regni Dei nuntius ab omnibus libentissime susciperetur, ait
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v. 3 i/e, ecce ego matlo vos sicut aqnos tnter lupos ; vide ad Matth. 10,16; maximam itaque fiduciam ut habeant in potentissimo Dei auxilio quod iis semper praesto fore pollicetur ab iis exposcit; eandemque fiduciam ut firmissime animis imprimant postulat, cum eos sine, ullo itinerantium subsidio mittat
10:4
v. 4 nolzte portare sacculum, ~adddveroy Crumenam, marsupium (cf. 12,33); ne secum ferant pecuniam ad necessaria coemenda, neque peram, qua scil. cibaria pro itinere recondant, neque calceamenta; vide ad Matth. 10,10 et Marc. 6,9; calceatos sandaliis tamquam pauperes eos incedere vult, ef neminem per viam salutaveritis , festinantes scil. iter peragant nequaquam moram minimam nectentes in via; sedulitati enim nocet respectus ad alios (S. Cyr.); pulchra est salutatio, sed pulchrior matura. exsecutio divinorum (S. Amdr.); eodemque modo explicant Bon. Euth. Tol. lans. Luc. Schegg, Fil.; alii censent cum salutatio sit pax vobis i. e. oblatio salutis, eos prohiberi ne iam in via incipiant praedicare (Kez/, Wess); ex forma vero grammaticali pydéva gonaonols (coniunct. aor., cum antea positus sit imperativus praes. ) concludit Schanz eorum relinqui iudicio quando salutatio sit omittenda, ne scil. ministerium retardetur. Notant aliqui salutationes de more fuisse sat longas prolixis variisque confabulationibus, interrogationibus, gratiarum actione (cf. /v/. Meyer) aliisid negantibus (Schegq). Ea prohibitione praecipi ut festinato iter peragatur etiam ostendunt ex 4 Reg. 4,29, ubi Eliseus mandat Giezi : si oceurrerit tibi homo, non salutes eum (ef. S. Cyr. Ambr. Euth. Bon. Tol. Ians. Iahn, Archaeol. bibl. § 175, ete.). Hunmeda iter ineundum sif, Sepomiy 4; lam docentur quomodo se habeant in ipso ministerio (y. 5-11) et prius quidem v. 5-9, si bene recipiantur;
10:5
v. 5 im qguamcumque domum intraveritis, primum dicite : pax huie domui; v. 6 et st tt fuertt filius pacts, homo habens pacem illam quam vetus dat foedus, qui sit indolis bonae, non contentiosus, sed amans veritatis; Adius dicitur more hebraeo, uti filius Luc. 10,6-41. 335 huius saeculi, cuius mores pertinent ad saeculum, filii lucis, filii diffi - dentiae, filii iniquitatis etc. (cf. Luc. 16,8; 20,34. Eph. 2,2; 5,6. Col. 3,6. 4 Thess. 5,5 etc.) ; is scil. qui ab aliqua re pendet vel ad eam pertinet, eius rei filius vocatur; regwiescet super illum pax vestra, apprecatiopacis et salutis ei afferetemolumentum spirituale; sin autem, ad vos revertetur ; si nemo est animo bene dispositus, salutatio vestra utique carebit effectu; vide quae dixi ad Matth. 10,13. Proinde eos monet omnino fieri posse, ut annuntiatio et apprecatio pacis et salutis messianae careat fructu apud multos; id quoque praedicit ne animos despondeant si ministerium suum inutiliter impendi viderint;
10:7
v. 7 in eadem autem domo, in ipsa domo , manete edentes et bibentes quae apud illos sunt ; dignus est enim operartus mercede sua; id addit ne vereantur accipere quae eis offeruntur, 7% xz9’ adzay; ef. 1 Tim. 5,18; quae verba apostolus ob oculos habuit dum scripsit : ita et Dominus ordinavit lis qui evangelium annuntiant de evangelio vivere (1 Cor. 9,14); nolite transire de domo in domum, mutandi hospitii causa quasi lautius et instructius quaereretur (Lwc.); vide ad Matth. 10,11;
10:8
v. 8 et in quamcum@ue cwitatem intraveritis et susceperint vos, manducate quae apponuntur vobis ; monentur itaque ut sint contenti iis quae iis porriguntur (S. Ambr. Bon. Theoph.), ne ipsi requirant et petant quae sibi placeant, sed accipiant quae offeruntur (7o/. Luc.). Cum mittantur ad Israelitas non potest dici yerbis istis tolli praecepta de cibis; nam in domibus piorum Israelitarum non apponi nisi cibos lege permissos supponitur ; bene autem dici potest modo loquendi adeo generali discipulos doceri ne ea curent quae pharisaei praeter legem praescripserint (cf. Schegg, Fil.);
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v. 9 et curate infirmos qui in illa sunt, ita hospitibus beneficia amplissime rependunt et suae praedicationi auctoritatem et obsequium conciliant, et dicile ills : appropinguavit in vos regnum Det, idem praedicare iubentur quod Ioannes baptista et ipse Christus sedulo annuntiabant (cf. Matth. 3,2; 4,17. Luc. 3,4 seq. 4,18 seq.). Dein v. 10. 44 traditur quid eos facere oporteat si alicubi non recipiantur
10:10
v. 10 in guamcumque autem civitatem intraveritis et non susceperint vos exeuntes in plateas eius dicite : y.
10:11
11 etiam pulverem qua adhaesit nobis de civitate vestra in pedibus (vide lect. var.) extergimus in vos, abstergimus vobzs byty, abstergendo reddimus vobis, i. e. ne minimum quidem vobiscum commune habere volumus, omnem vobiscum abrumpimus societatem. Iam vero si ita a nuntiis regni Dei repelluntur, eo ipso quoque illos a regno Dei excludi significatur. Veniet quidem regnum Dei, verumtamen illis erit in vindictam et damnationem; unde pergunt : tamen hoc scitote, quia appropimquavit regnum Dei; regnum messianum ita iri conditum, ut simul iudicium et ultio exerceatur in inimicos Dei, iam eal prophetas annuntiatur (cf. Is. 63,3. 4; 66,15. Mal. 3,2) et annuntiavit loannes praecursor Matth. 3,10. 12' et ante eum Simeon Luc. 2,34 et ipse quoque Christus Lue. 12,49 et Matth. 10,34. Et quid allaturum sit regnum Dei, ipse Iesus explicat
10:12
v. 12 dico vobis, guia Sodomis in die illa iudicii scil. remessius erit quam illi civitati; iam Sodomitae ut pessimi peccatores in s. litteris proponuntur (Gen. 13,13. Is. 1,9; 3,9. ler. 23,14); unde quali poena illi affligendi sint, concludendum est. Ita declaratur quale scelus sit nuntios regni Dei repellere, gratias a Deo oblatas spernere, veritati evangelii aures occludere. Ne mirentur discipuli si eorum labores non eum quem exoptant fructum tulerint. Audiunt quippe ipsum Dominum conquerentem quod in aliquibus Galilaeae urbibus eius praedicatio et miracula fuerint frustra impensa; verum simul audiunt quale iudicium illos homines sit mansurum, ut hoc terrore iudicii contumaces salubriter terreant et ad resipiscentiam adducant. Cum Christus iam Galilaeam relinquat, tempore sane aptissimo istae querelae ab eo funduntur v. 13 vae fbi Corozain, vae tibi Bethsaida, quia st in Tyro et Sidone factae fuissent virtues quae factae sunt in vobis, olim in cilicio 2y céxx» in veste atra et aspera e pilis pellium texta et cenere sedentes poeniterent, humi se~ dentes et capite cinere consperso. Quam maxime perstringit illorum contumaciam; manifestat se quoque scire quae positis quibusdam conloco in Comment. Matth. I p. 449 seq.;
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v. 14 verumtamen Tyro et Sidont remissius erit in tudicio quam vobis; hi scil. neglexerunt solum gratias illas quae communiter omnibus offeruntur ad salutem, illi autem Galilaei gratiis plane extraordinariis saepe oblatis abusi sunt; insuper apud eos et maior cognitio et contemptus Dei longe gravior reperiebatur; vide ad Matth. 11,22. Singulari modo reprehenditur nome Sit appellata (Matth. 9,1)
10:15
v. 15 e¢ tu Capharnaum, usque ad coelum exaltata, namaquid usque in coelum exaltaberis? vide lect. var. et Matth. 11,23, wsque in infernum demergeris; ex superbia illa quam cives eius appetunt deiicietur in summam ignominiam et oblivionem; civibus autem abyssus et ignominia inferni instat nisi resipuerint; vide in Comment. Matth. Ip. 452 seq. Hisce itaque discessurus e Galilaea urbibus illis valedicit iudicium comminans gravissimum iis qui praedicationem evangelii tot signis confirmatam spreverunt. lam eadem sua auctoritate discipulos quos mittit instruit
10:16
v. 16 gui vos audit me audit et qui vos spernit me spernit; sunt quippe legati et praecones Christi qui ea annuntiant quae Christus legatus Dei ad homines, qui novissime nobis locutus est in Filio (Hebr. 1,4). Quicumque discipulis inobediens est et incredulus, ipsi Christo negat fidem, immo haec iniuria in Deum ipsum convertitur. Commendatur itaque praedicatio discipulorum ab auctore Deo eamque fieri docetur mandato Dei et potestate ab eo collata. : Evangelista ea narrat quae ad institutionem et doctrinam potissimum spectant. Quare omissis illis quae discipulis contigerunt in itinere ea refert quae reversi a Domino edocti-sunt
10:17
v. 17 revers? sunt autem septuaginta duo cum gaudio, vix omnes simul eodem tempore, dicentes « Domine etiam daemonia subticiuntur nobis in nomine tuo; id praeprimis efferunt quod us difficillimum videbatur; non solum cetera solum homines, sed ipsi quoque daemones nobis parebant (Madd. sim. Tol. Luc. Lap. Schegg). Alii etiam putant ita eos loqui quia potestas in daemones iis a Christo tradita non sit et res tamen bene cesserit: Christum scil. explicite eam potestatem non tradidisse, sed solum dixisse : curate infirmos (cf. Jans. Luc. Fil.). Sed cum Christus dicat statim
10:19
v. 19 ecce dedi vobis etc., prior acceptio videtur praeferenda. Insuper sententia illa generali : curate infirmos, etiam illa in daemones potestas videtur includi, cum ex evangelicis narrationibus constet morbos etiam possessione daemoniaca effici; ita v. g. qui lunaticus dicitur eoque morbo laborat daemonium habet (Matth. 17,15. 18). Dicentes zn nomine tuo, vi et efficacia nominis Jesu, omnem honorem ad Christum referunt; bene notat Theoph. : « vide quomodo non superbiunt, dicunt enim 7n nomine tuo, tua gratia, non nostra virtute » ; et sane licuit discipulis gaudere de tali potestate tradita neque de eo gaudio quasi de quadam elatione arguendi sunt (cf. Ma/ld. Tol. Sylv.). Confirmat Christus iis daemonia esse subiecta simulque dicit se 1s mente adfuisse et daemonis cladem spectasse v. 18 e¢ aet elles : videbam satanam sicut fulgur de coelo cadentem, 202Hpovv , iam Tans. scite advertit : « cum daemonia eliceretis , ipse ego vobis aderam ac videbam quod vos non videratis satanam ipsum fulguris ritu cadere viresque eius evanescere. Hic enim sensus convenit verbo imperfecti praeteriti : videbam »; idem inter alia Calm. quoque; atque éewpovv esse explicandum de eo tempore de quo discipuli narrabant recentiores plerumque statuunt (cf. Schegg, Bisp. Schanz, Fil. Keil, Weiss, Sp.), Illud de coelo referri posse ad fulgur etiam Jans,' concedit et docent Schegg, Schanz ; comparatione fulguris de coelo ruina diaboli eiusque casus et clades designatur fieri « irrevocahiliter » (S. Bon. Ipr.), modo quam maxime praecipite et ita ut quo expulsus sit eo lam non possit é redire. Qui iungunt satanam de OolGs coelum explicant eo modo quo Eph. 6,12 daemones esse dicuntur éy coig exovpavicre (cf. Calm.), vel cum e sede sua et potestate deiici. Verum simplicius est : videbam satanam cadentem, sicut fulgur de coelo cadit ([ans.); cf. Joann. 16, 11 princeps huius mundi iam iudicatus est, Luc. 10,19-24. ‘ 339 mihi narratis; nam antequam vos mitterem, iam vidi etc., ego iam vici et deieci satanam. Sed ne haec quidem acceptio ad tempus verbi éewoouv apta est. Porro confirmat Christus a se eam potestatem iis esse concessam vy. 19 ecce dedi vobis potestatem calcandi supra serpentes et scorpiones s43wxa quasi potestatem permanentem; iis animalibus infestationes daemonis designantur vel generatim insidiae et conatus inimicorum ; ef. Ps. 90,13. Apoc. 12,9, et super omnem virtutem tinimict et nihil vobis nocebit; inimicus per emphasin vocatur satan; cf. Matth. 13,39. Christus diabolum vicit et prostravit; diabolum itaque subiici legatis quoque Christi qui eius nomine et auctoritate agunt, profecto non est res adeo mira et magna, diabolum adversarium Dei a servis Dei coerceri et superari ipsam Dei dignitatem plane decet; insuper ne donum quidem miraculorum alicui concessum certum est signum vel argumentum eius ad vitam aeternam electionis (Matth. 7,22); quare est cur -Tesas discipulos ab illo gaudio v. 17 avocet eisque veram et unice solidam dignamque gaudendi materiam ostendat
10:20
v. 20 verumtamen in hoc nolite gaudere quia spiritus vobis subiiciuntur ; gaudete autem quod nomina vestra scripta sunt in coelis ; non est dubium quin ludas quoque proditor daemonia eiecerit (Matth. 10,4. Marc. 6,7. Luc. 9,1); quae tamen potestas ei collata ipsi saluti non fuit; certum itaque atque solidum gaudii argumentum ac securum non potest esse de eo quod ad _beatitudinem non est necessarium et cum quo homo ab ea potest excidere. Notitia et memoria Dei eorum quos suos esse novit et yoluit efficaciter esse futuros cives coelorum est veluti liber in quo scripti dicuntur qui revera ad salutem perventuri sunt; cf. Apoc. 20,15 qui non inventus est in libro vitae scriptus missus ae in stagnum ignis. Modus loquendi is est ut discipulos ad maius et sublimius gaudium ‘gaudium non reprehendit neque prohibet, sed maius quoddam et melius ostendit cui sese tradere satius et perfectius sit, quia hoe tandem de bono incommutabili et aeterno habetur (cf. Tol. Jans. Mald. Lap. Luc.). Nam, Cat. notat, spiritus subiici vobis non spectat ad vestram salutem, non est initium neque pars materiae duraturi in sempiternum gaudii. Et cum coram se videret discipulos hos a Patre sibi datos et a Patre electos et dilectos, fideles suos comites et socios quibus datum esset nosse mysteria regni Dei (Marc. 4,11. loan. 17,6),
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v. 21 2 ipsa hora exsultavit Spiritu sancto, gavisus est ut homo gaudio a Spiritu sancto procedente et gavisus est laetitia, gaudio animae resultante in carnem, quae quidem exsultatio a Spiriti sancto et a divinitate unita eine tati communicabatur (To/.) , et dixit + confiteor irbi, te celebro et praedico, laudo, Pater, Domine coeli et terrae, quem celebrare volumus, eximiis salutamus titulis quibus simul amoris et reyerentiae affectus sienificamus; ita Christus quoque, guod abscondisti haec a sapientibus et prudentibus et revelasti ea parvulis; deposuit potentes de sede et exaltavit humiles; esurientes implevit bonis et divites dimisit inanes. Sapientes illi cumprimis sunt superbi legis doctores et pharisaei, qui sibi sapientes et intelligentes videntur ideoque cum Deus superbis resistat donis divinis sunt indigni; parvuli autem sunt simplices, qui ut parvuli se duci et doceri sinunt alieni ab animi tumore; hisce divina sapientia sese communicat (cf. Ps. 18,9. Prov. 8,5; 9,4). Inilla absconsione relucet iustitia Dei, quippe qui illos tot Christi doctrinis et miraculis invitatos et edoctos tandem reliquit in eorum sensu reprobo, in quare merito Deus laudatur qui eo modo iustitiam , misericordiam , sapientiam praeclare manifestat. Pluribus de eo loco egi in Comment. Matth. I p. 455 seq.; et repetito Christus hanc Dei laudem asserit et de ea gaudet : etzam, Pater, quoniam sic placuit ante te; vide ad Matth. 11,26. Quaenam sint illa quae abscondita sunt superbis, sed quae revelantur parvulis (Jo/.) declarat Christus
10:22
v. 22 omnia mihi tradita sunt a Patre meo et nemo seit quis sit Filius nist Pater, et quis sit Pater nist Filius et cue voluerit Filius revelare ; se revelat aequalem Patri, cui eadem sit cum Patre potestas, eadem Aberin qui ita sit super omnia elevatus, ut solus Pater eum plene et perfecte cognoscat, et qui solus Patrem cognoscat. Cum itaque soli inter se perfecte cognoscant, elusdem naturae et perfectionis sunt. Dein Filius statuitur unicus salutis omnium mediator e¢ cur voluertt Filius revelare, cognitio enim Dei ad salutem est necessaria; haec est enim vita aeterna ut cognoscant te solum Deum verum et quem misisti (loan. 17, 3). Plura vide ad Matth. 11,27 (1. c. p. 459 seq.). s Cum itaque discipuli talem Filium videant, audiant et ab eo doceantur, quid eorum felicitati deesse potest? Unde
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v. 23 et conversus ad discipulos suos dixit : beati oculi qui vident quae vos videtis;
10:24
v. 24 dico enim vobis, quod multi prophetae et reges voluerunt eigen quae vos videtis et non viderunt, et audire quae auditis et non audier unt, vide ad Matth. 13,16. 17, et recogita Is. 45,8; 64,1. loan. 8,56. 4 Petr. 4, 10-12
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25 et ecce quidam legisperitus surrexit avéorn, Mescultarent sedentes, e quorum medio surrexerit legisperitus ad quaestionem ponendam (cf. To/. Cat. Mald. Ians. Luc. Schegg, Schanz) et si eo modo evangelista eventum recogitat, etiam facile explicatur cur illum subito e medio assurgentem vocabulo e¢ ecce in narrationem induecat; tentans allum et dicens : magister, quid faciendo vitam aeternam possidebo? hereditabo ; tuxzip%¢wy (explorans, pertentans), ut accusari posset si quid contra responderet (S. Cyr. Euth. Tol, Luc. Tans. Ipr. Lamy) vel contra sententias in scholis doctorum iactatas (Fil. Reisch/); sed simplicius erit cum aliis explicare eum voluisse explorare possetne Christus respondere vel voluisse eum in aliquam difficultatem respondendi coniicere (cf. Schegg, Schanz, Keil, Weiss) ; norare simulans magistrum appellat, utsub blandi sermonis velamine tentatio lateret. Verum Iesus legisperitum ad legem remittit ipse ue quaestionem, quod facere solebat cum tentabatur (Ma/d.)
impositis, abierunt semivivo relicto. 31. | wAnyas extlévres AnFjAOov, avevtes Hurbavy. Accidit autem ut sacerdos quidam de- | 31, zatk cvyxuelay 6s tepeds ttc naréGarvev scenderet eadem via} et viso illo praeteri- | ti 63@ éxelvy, zat dv abtov avtemapiAvit. 32. Similiter et levita, quum esset sé- | Bev. 32. duolwg 32 zat Aeveltys xat& tov cus locum, et videret eum, pertransiit. | toxov éA0d@v xar tddv dycinagy bey . sigh 33. Samaritanus autem quidam, iter fa- Layapeltyns 5 tro Sdedwv FAVev xa’ adtov, ciens, venit secus eum : et videns eum, | zat lv tondayyvicbys 34. xat mpoceAday misericordia motus est. 34. Et appropians | zatéénosy t& toabuate adtod, éxtyewv Ehatov alligavit vulnera eius, infundens oleum et-| zat otvov' ém6r6doug 08 adtov ext to idtov vinum; et imponens illum in iumentum | ztijvos, ijyayev abtov ets mavdoystov, xal suum, duxit in stabulum, et curam eius | éxewed7fOn adtod. 35. xal ext thy adorov egit. 35. Et altera die protulit duos dena- | éx6ahwv swxev dbo Syvdeix to mavdoyet, rios, et dedit stabulario, et ait: Curam | xal cinev, “EnuedrOyte adtod, xat 6 te éav illus habe : et quodcumque supererogave- | zposdanavijans, éyw év tH emavéoyeobal ye ris, ego, quum rediero, reddam tibi. 36. | éxoddow cot. 36. th todtwy tiv TtoLdy Quis horum trium videtur tibi proximus | mAyalov Soxet cor yeyovévat tod 2umecdvtos fuisse illi qui incidit in latrones? 37. At | sis tobs Anatds; 37. 6 68 ctxev, “O momaas ille dixit: Quifecitmisericordiam in illum. | to E\cog pet’ adtod. cimey 08 adc 6 “Iy- Et ait illi Iesus : Vade, et tu fac similiter. | cots, [lopevov, zat ob zotet dyolws. Iesus cum iter agens in urbem ad festum tabernaculorum non esset receptus a Samaritanis per Peraeam tetendit in urbem. Unde quia in sequenti narratione eum Bethaniae versari deprehendimus, hatd improbabiliter dicere licebit eum hance de Samaritano parabolam proposuisse prope Iericho vel in synagoga urbis eiusdem, ideoque ipsum urbis nomen parabolae inseruisse. Cur scil. locum parabolae selegerit regionem inter lerusalem et Iericho, vix alia ratio commodior excogitari potest quam quia ea in urbe yel in eius vicinitate versabatur ideoque rem proponebat pro auditoribus modo perquam accommodato. — Cur enim loquens ad homines alterius regionis eos mente et animo avocaret ad alienam regionem non apparet ratio. Periculum enim latronum, etsi erat in via illa ab lerusalem in Iericho, non tamen unice ibi imminebat; pariter sacerdos et levita ab urbe in quamvis aliam civitatem tendere poterant; immo cur Iesus non elegit civitatem sacerdotalem? Nam quod aliqui asserunt Iericho fuisse civitatem sacerdotalem solum ortum est ex male intellectis quibusdam locis rabbinicis. Nexum cum antecedentibus aliqui repetunt ex v.24 (iam AJd., ostendi Deum abscondere arcana a sapientibus) , ita quidem ut leg eisperitus manifestare contendat immerito sui ordinis viros a Iesu contemni_ (Schanz; aliter Ed. Il p. 14%) , Bedavero censet eum occasionem sumpsisse ex v. 20: gaudete autem. Sed bene notat Jans. quae antecedunt dicta esse xz’ id/av’seorsum ad discipulos, hance autem historiam contigisse populo praesente et verisimiliter in synagoga, ubi multis doctoribus sedentibus et Domino cum eis disputante iste legisperitus surrexerit. Vix alius nexus quaerendus erit praeter ordinem temporis ; didicerat scil. Lucas id evenisse dum Iesus post missionem discipulorum versaretur prope Iericho profecturus in urbem ad festum tabernaculorum (Ioan. 7). Quare alii haud immerito dicunt non cohaerere hune eventum cum antecedentibus (To/. Mald. Ians. Schegq), Cum dicatur yv.
10:26
. 26 at ille dixit ad eum : in lege cum emphasi id primo loco pose quia legisperitus interrogavit, guid scriptum est? quomodo egis? quibus scil. verbis? quid praeprimis lex praecipit et iniungit? quae est summa mandatorum? notant mxrp ‘N92 quid legis? esse formulam apud rabbinos quoque frequentissimam , si agebatur de argumento es. litteris depromendo. Dicit ei itaque Christus : tu qui legis scientiam profiteris, ipse responde quid lex praecipue requirat; ea cum scire tenearis, mirum est te interrogare quasi nescias (Luc. Tans.); v.27 ille respondens dixit : diliges Dominum Deum tuum ex BM Luc. 40,27-30.. 30; praeceptum hoc in lege |. c. permultum commendatur ; recitabatur a Iudaeis mane et vespere, et scriptum erat in phylacteriis (vide ad Matth. 23,5); unde pronum erat id recitari a legisperito; addit alterum et proximum tuum sicut teipsum,; Lev. 19,18 (vide ad Matth. 5,43); cum in vetere testamento varia praescribantur quibus fratribus, pupillis, viduis, egenis succurrendum sit, merito legisperitus id quoque addidit. Eum praeclare respondisse patet; nam ipse Christus postea non aliud dedit responsum, cum de mandato magno interrogaretur (Matth. 22,37). Quare approbans
10:28
v. 28 dizit illi : recte respondisti; hoc fae et vives; « dum legisperito respondet, perfectum nobis Salvator iter vitae coelestis ostendit » (Beda);
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v. 29 zlle autem volens tushificare seipsum, cum scil. ipse suam quaestionem recte solvisset, poterat videri satis frivole vel saltem inutiliter interrogasse; hance igitur a se suspicionem avertere vult alteram ponens quaestionem ex qua eluceat se non sine gravi causa quaestionem posuisse (cf. Calm. Schegg, Reischl, Ed. Il p. 36), neque de re adeo planaet obvia, sed de difficili (Mald. Lamy, Fil. Schanz). Alii tusteficare concipiunt eum voluisse se praebere hominem timoratae conscientiae qui scire cupiat legis implendae causa quis sit proximus (Tol. lans. Ipr. Lap.) et tale exspectasse responsum ex quo appareat sibi ne ad proximum quidem diligendum quidquam deesse (Luc.); immo sunt qui censeant vyoluisse eum asserere neminem sibi virtute parem esse: « quis est hic ut eum tamquam me ipsum amem? ego enim cunctis emineo, excedo dignitate omnes » (S. Cyr. sim. Orig. cat. Cr. Theoph. Euth.).Sed apertum est has acceptiones esse reiiciendas et sistendum in priore, eum ponere hane quaestionem ad se excusandum et ostendendum qualis relinquatur difficultas in responsione laudata; dixit ad Iesum : et quis est meus proximus? quem itaque diligere debeo sicut me ipsum? Superbos legisperitos tali honore et amore haud multos esse dignos putasse nemo facile negaverit. A « Animadverte quomodo proximum designet Salvator, non ex ge-. nere illum definiens, non virtute probans, sed ex sola natura denotans » (S. Cyr.). Ad quaestionem more suo respondet parabola quam. aliqui rem vere gestam existimant;
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v. 30 sascipiens autem Iesus, ono- Aaboy excipiens sermone, dixit - homo quidam descendebat ab Ierusalem in Iericho, tudaeum designati cum ab Jerusalem descendisse dicatur plerique censent et certe qui Iesum audiebant de alio non cogitabant, e¢ incidit in latrones, regionem viamque illam ob valles angustas et cavernas esse latronibus valde opportunam et veteres et recentiores testantur; totum usque ad lerusalem tractum ab Jericho — vocat Josephus desertum et saxosum (Bell. iud. 4,8. 3) et S. Hier. vias illas ab urbe in Iericho a latronibus obsideri scribit ad ler. 3,2 (M. 24,699; cf. ad Matth. 20,29; M. 25,145; epist. 108,12; M. 22,887); e recentioribus Schegg, Fl. allatis testimoniis idem asserunt. Verum cum regio illa non esset sola quae periculo latronum exponeretur, haec non potest esse ratio cur eam elegerit scenam parabolae; eam prae altis elegisse censeri iure potest, ut dixi, quia nota erat iis ad quos loquebatur, quia ipse ea in regione rem proponebat, gui etiam despohaverunt eum et, forte cum ille sese defendere conaretur, plagis imposites abierunt semivivo relicto hylav% seminecem (ut S. Hier. scribit epist. 108,12), omni ope destitutum reliquerunt; iacet igitur maxima miseratione dignus;
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v. 34 accidit autem ut sacerdos quidam descenderet eadem via xarx cvyxvelay casu, fortuito descendit, et viso allo praeteriit avwnae%Abey ex: adverso praeteriit; venit a templo, venit a sacrificiorum oblatione; nihil tamen pietatis didicerat; erat sacerdos quem religio misericordem reddidisse debuerat, cui ex officio et dignitate incumbebat legem docere et facere et legem illam quae adeo de caritatis officiis sollicita est, ut praescribat : si videris asinum odientis te ilacere sub onere, non pertransibis sed sublevabis cum eo (Ex. 23,5); verum ille sacerdos fratrem in extrema necessitate iacentem videt neque ullo modo ei succurrit. Notat hic Christus praeposteram religionem sacerdotum qui externas tantum caerimonias et ritus curantes internam pietatem et misericordiam negligebant, immo pessumdabant (cf. Luc. Tol. Lap.). | ‘ Neque melius agit alter minister altaris isque ordinis inferioris
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v. 32 sumiliter et levita cum esset secus locum et videret eum, pertransit ; minor sequitur maioris exemplum (Luc.). Verum aliter is quem isti — _ duo ne aspectu quidem dignum habuissent
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v. 33 Samarzanus autem quidam iter faciens venit secus eum et videns eum misericordia motus est, idque‘eo magis laude et admiratione prosequendum est quia inter _ Samaritanos et Iudaeos odium exsistebat letale; cf. Eccli. 50,27. 28 duas gentes odit anima mea, tertia autem non est gens quam oderim; qui sedent in monte Seir et Philisthiim et stultus populus qui habitat in Sichimis; Ioan. 4,9 et supra 9,53; et ab affectu et miseratione, cuius ostensio iam est afflicto solatium, transit ad praestanda auxilia omnia quae ea in conditione misero impendere poterat
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v. 34 e¢ appropians alligavit vulnera eius, obligavit, infundens oleum et vinum; eam mixtionem veteres adhibuisse vulneribus probat Wets¢en compluribus exemplis (ef. Pliniws, h: n. 29,9; 31,47; Columella 7,5. 18; hieros. Berachoth f. 3,4 etc.; Lightfoot ad h. 1.) e¢ zmponens elum in vumentum suum ducxit in stabulum xavdsoyziev deversorium, hospitium publicum; « rectius fortasse latinus interpres stabulwm,; nam et in iure romano stabulum xav3cyetov vertunt Graeci » (Rosenmitller ad h. 1.); 1754); e¢ curam eius egit. Neque hisce contentus
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v. 35 altera die protulit duos denarios et dedit stabulario, xayv3oyst cauponi, et art : curam illius habe et quodcumque supererogaveris, ego cum rediero reddam ‘ibt; denarius merces est pro labore unius diei (Matth. 20,2); sumptus in se assumit non inquirens habeatne ille aliunde ex quo ipse pro se postmodum solvat aut pecuniam expensam Samaritano refundat. Proin agit misericorditer non solum, sed etiam liberaliter. | Legisperitus iterum cogitur suam solvere quaestionem v. 36 quis horum trium videtur tibt proximus fursse illi qui incidit in latrones? yeyovévan proximum factum esse, sese praestitisse proximum, qui scil. alterum amaverit sicut seipsum (cf. Ma/d. Ians. Luc. Lap.); v. 37 at tlle dixtt : qui fecit misericordiam in illum; « non dicit Samaritanus quod durum ipsi videretur id respondere ; quia tamen fateri cogebatur, nisi carere se omni iudicio proderet, loco nominis proprii causam af- Samaritani proferre; et azt ili Iesus : vade et tu fac similiter; « utere misericordia in hominem obvium indigentem, non discernendo genus, mores aut affectum » (Caz.); « patet etiam ex hoe quod nomine proximi intelligitur omnis qui misericordia indiget vel qui misericordiam impendere potest, et per hoc omnis homo » (S. Bon.). Rogaverat legisperitus ; quis est meus proximus? Iesus proponit ei imitandum exemplum Samaritani qui in censendo proximo nullam generis, patriae aut amicitiae, sed solius communis humanae naturae rationem habuerat (Luc.). Fortasse putabat legisperitus, ut Ma/d. notat, aut solos iustos aut solos amicos aut solos certe Iudaeos proximos sibi esse; poterat . ex verbis ipsis legis aliquam errandi occasionem sumere; nam AY quo verbo lex usa fuerat, amicum et socium significat. Volutt illi Iesus eum ex animo errorem eripere cogereque ipsum suo ore confiteri non solum Iudaeum Iudaeo, sed Samaritanum etiam Iudaeo, id est hostem hosti esse proximum ; quodsi hostis hosti proximus est, omnem hominem omni homini habendum esse proximum. Probavit ergo optimo et efficacissimo argumentandi genere ex effectu hostem hosti i. e. Samaritanum lIudaeo proximum esse quia fecit quod proprium est proximi, proximum adiuvare (Ma/d.).
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v. 38 factum est autem dum irent, dum scil. in itinere essent hierosolymitano, ad festum scil. scenopegiae , et ipse intravit in quoddam castellum ig xWyqy zw, loan, 11,4 vocat Bethaniam +vyy xwpqy Mariae et Marthae. Cum ipse saepius ad narrationes synopticorum respiciat, merito explicabimus istud castellum fuisse Bethaniam, uti iam ex Ioanne concludendum esse Euth. statuit; recentiores Hardens fingunt viculum quendam in Galilaea vel Peraea Lucam designare voluisse (immo Martham in ea regione matrimonio iunctam fuisse et postea cum Lazarus frater aegrotaret Bethaniam se contulisse, Schegg); sed cum testimonium habeamus Ioannis tuto asserere licet haec acta esse in Bethania, uti longe plerique censent (cf. Dion. Cat. Tol. Mald. Estius, Ians. Luc. Ipr. Sa, Lap. Meno- In Bethania igitur (iuxta Ierusalem quasi stadiis quindecim, Ioan, i ,18) mulier oe Martha nomine, except illum in domum suam; inde concludunt eam fuisse natu maiorem et fere heram domus. Martha, nomen hoc muliebre frequentissime quoque occurrit apud talmudicos (Laghifoot, Horae hebr. ad Ioan. 41,4), explieatur plerumque forma femin. a2, unde hera, domina (sed Schegg possessio, pars? quasi a Ni. e. WI);
« Haec lectio superiori pulcherrima ratione connectitur, quia videlicet illa dilectionem Dei et proximi verbis et parabolis, haec autem ipsis rebus et veritate designat. Duae quippe istae Domino dilectae sorores duas vitas spiritales quibus in praesenti sancta exercetur Ecclesia demonstrant. Martha quidem actualem qua proximo in caritate sociamur, Maria vero contemplativam qua in Dei amore suspiramus » (Beda). Atque in iis adumbrari vitam activam et contemplativam sententia est communissimd (cf. S$. Greg. Moralia, 6,37. 61; M. 75,764; Bed. Theoph. Euth. Bon, cat. Cr. Alb. Ioannes geometra in cat. Cord. Cai. Mald. ete.; vitam praesentem laboriosam et futuram beatam ex- | plicat S. Awg. serm. 104,3; M. 38,617). Praeter eum typum Jans. advertit Iesum voluisse ostendere quomodo magis delectaretur studio audiendi verbum Dei quam sedulitate se pascendi corporaliter et quomodo hospitio receptus magis studeret hospites sua pascere doctrina quam ab illis pasci, quo exemplo simul doceret apostolos. Verum imprimis hac narratione ob oculos ponitur optimum esse relictis curis terrenis toto corde uni Deo adhaerere;
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v. 39 et huic erat soror nomine Maria quae etiam sedens secus pedes Domini audiebat verbum illius; ut discipula Domini secus pedes Domini sedebat; cf. Act. 22,3: nihil aliud curat, nisi ut avide verba Christi excipiat et coelesti eius doctrina - animum pascat et tota in amorem Iesu se tradat eius fruens beata praesentia. Illud xa e¢zam haud mediocriter ingenia interpretum exercuit : etiam sedens, sicut aliae mulieres (Jans. Calm. Fil.), non solum non fuisse sollicitam, sed etiam omnis alterius oblitam curae ad pedes Iesu sedisse (Ma/d.), etiam, sicut quandoque Martha (To/.); praeter verba audiebat, sed etiam ad pedes sedebat, ut scil. continuo audiret (Keil, Wezss). Nonne haec omnia longius petita sunt? immo aliquid in narrationem ingerunt cuius ne vestigium quidem in ipsis verbis deprehenditur. Quare fortasse dicendum erit cum Buttmann p. 243 et Schegg in seriore graecitate sententias relativas haud raro sicuti sententiam primariam continuent ita quoque particula xa) ei adiungi et quasi eodem cum illa ordine collocari, et hoc apud Lucam frequenter deprehendi (cf. 10,30);
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v. 40 Martha autem satagebat mepuearaco distrahebatur, distendebatur ([ans.) circa frequens ministerium, xohiny circa multam ministrationem, sollicite scil. curans ut ad convivium demonstravit multum se et amare et revereri Dominum, quia ei digne excipiendo erat tota intenta, nihil satis esse putans sed diligenter omnia et affatim administrare cupiens; Mariam ergo amor Jesu non patiebatur avelli ab illius pedibus; Martham vero idem amor sursum ac deorsum circumagebat nec patiebatur adhaerere Domino (ans.). Quare demum qua erat sollicitudine timens ut omnibus obeundis sufficeret, stetit et att - Domine non est tibi curae quod soror mea reliquit me solamministrare? dicergotli ut me adiuvet! alioquin scio, non avelletur a te nisi tu iusseris (/ans.); quare non sororem, sed Dominum interpellat « hospitem, adiudicem deponit postulationem piarum querelarum quod soror eam deseruerit et sic laborantem in ministerio adiuvare neglexerit » (S. Aug. serm. 103,23 M. 38,614). Cum dicatur reliquit xacéheuxe vel yaréine, aliqui concludunt Mariam antea simul cum Martha ministrasse verum mox se totam ad Dominum audiendum contulisse (cf. Fil.); sed haec acceptio necessaria minime est. Eadem quippe dictione etiam expri350. que. 10,44-42. mitur eam debuisse adiuvare sororem neque hoc fecisse; v. 41 ef re- _spondens diait wh Dominus : Martha, Martha, geminatio vocis, uti attentionem audientis ad rem gravem provocat, ita loquentis ostendit benevolentiam, studium et curam admonitionis, et si qua levis reprehensio sequitur, admiscet dulcedinem quandam (T7o/.), sollicita es et turbaris erga plurima, xodké moulta; « taxat eam non facti, quia bonum et laudabile erat, sed nimietatis in rebus et superfluae sollicitudinis » (Yol.). Domino enim et discipulis hospitium et convivium parare et _curam hospitalitatis exercere res erat laude digna; verum in modo agendi Marthae et in eius postulatione apparebat nimia quaedam sedulitas et trepidatio. Unde ab ea illam avocat Christus;
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v. 42 porro unum est necessarium, évog 3 tot1v yesiz, unUM autem opus est; et quid hoc unum necessarium sit, innuitur Mata yx thy ayabny peotda 26<hékato, Maria enim optimam partem elegit quae non auferetur ab ea, Domino itaque adhaerere, eius verbis animum advertere, ab eo nullo modo avelli se sinere, hance partem eamque bonam sibi selegit Maria et haec pars ipsi manet et manebit. Explicare cum aliquibus : non patiar ut a me discedens te in ministerio adiuvet, etsi est verum, est tamen parum, ut Ma/d. notat; longius utique tendebat Iesus; quam partem sibi elegit, haec in aeternum non tolletur ab ea. « Hoc enim elegit quod semper manebit; circa unum se voluit occupari; iam tenebat : mihi autem adhaerere Deo bonum est » (S. Aug. serm. 104, 2.) Cum emphasi dicitur : Maria bonam partem elegit, et re ipsa continetur quaedam comparatio. Unde S. Aug. legit : Maria meliorem partem elegit (serm. 169,14). In qua tamen comparatione nulla exprimitur reprehensio Marthae. Bene notat idem S, Aug. : « tu bonam, ista meliorem; tu bonam (bonum enim est conversari in obsequio sanctorum) sed ista meliorem ; denique quod tu elegisti transit; ministras esurientibus, ministras sitientibus... erit tempus ubi nemo esuriat, nemo sitiat; ergo cura tua auferetur ate». Et S. Ambr, ;« nec Martha tamen in bono ministerio reprehenditur, sed Maria quod meliorem sibi elegerit antefertur », id quod S. Macarius aegyptius pluribus prosequitur : « hoc autem dixit Christus, non ut mini- tandem videri posset male illum sensisse de ministerio, cuius utique auc- _torem et exemplar se ipsum exhibuit pedes etiam discipulorum lavans? tantum profecto abfuit ut illud vetaret, ut discipulis praeceperit idem si- militer erga sese mutuo exercere » (lib. de oratione 14; M. 34,866) et S. Basilius bonum in utraque sorore studium laudat et duos vitae status, Beda, Euth. Luc. Tans. ete. Mud wnum. est necessarium longe plerique exponunt de re spirituali
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και α. excpous (T 8 V)et non om. (H). — ὅνο p. s68ounxorta (H) où om. (Ἐ S V) id. v. 17. — ὄνο p. δυο (H)'ou om. (T S VX!
Nous avons écrit 72 disciples, non sans hésitation, car il est très difficile de se prononcer entre deux leçons : ἑδδομήκοντα (TS) avec N AC 0, etc. laét. (δ fa) pes. boh. goth. Ir.-lat., Tert. Eus. Cyr. Bas. Ambr., ou ξόδομήχοντα δύο (H) avec BD MR latt. (acelr?) Vg. syrsin. et cur. sah. Epiph. Ps.-Clém. Aug. L'autorité des anciens Pères pour l’omission de δύο serait décisive s'ils n'avaient attaché du prix au chiffre de 70, précisément en relation avec les douze apôtres, disciples et apôtres ayant été figurés par les 70 palmiers et les 42 sources d'Elim (Ex. xv, 27). Tert. (adv. Marc. 1v, 24) : adlegit et alios septuaginta apostolos super duodecim. Quo enim duodecim secundum totidem fontes in Elim, si non et septuaginta secundum totidem arbusta palmarum? Il ÿ avait encore 20r il leur disait : « La moisson est abondante, mais les ouvriers peu nombreux. Priez donc le maitre de la moisson pe qu il envoie des ouvriers à sa moisson. 5 d’autres raisons de changer 72 en 70 : 1) les 70 vieillards (Num. x1, 16. 17. 24, 25; 2) les nations de la terre (Gen. x) additionnées sont 70; 3) le sanhédrin comptait probablement 70 membres, car Josèphe (Bell. II, xx, 5 et Vita 14) installa un conseil des 70 en Galilée. — Au contraire il n'y avait guère de raisons de changer 70 en 72, si ce n’est qu'on trouvait 72 peuples dans le grec de Gen. x. Aussi bien l'accord de B avec D et les syrr. anciens, une partie des latt. (surtout af) et des égyptiens est satisfaisant. Pour 72 Kn. les Weiss, Loisy, Klost.; pour 70 Plum. Schanz, Hahn. Μετὰ δὲ ταῦτα suppose un certain intervalle de lemps assez vague; plutôt que la suite immédiate des faits, mais il serait contre l'intention de Lc. de reporter le point de départ de 18 mission en Galilée (Schanz). — ἀνέδειξεν (Cf. ἀνάδειξι 1, 80) est assez solennel (ici et Act. τ, 24 + N. T.); c'est désigner pour un office important ἀναδέδειχα τὸν υἱὸν A. βασιλέα (Il Macch. 1x, 25; cf. x, 41; χιν, 42. 26; Polyb. 1v, 48, 3. — ἑτέρους seul pourrait s'entendre d'autres que ceux dont les trois vocations ont été racontées. Avec χαί (que nous croyons authentique contre H), ce sont très sûrement d’autres que ceux de la première mission. — ἀνὰ δύο n'avait pas été dit par Le. des Douze, mais bien par Me. (vi, 7) sous la forme plus sémitique δύο δύο. — πρὸ προσώπου αὐτοῦ, comme ΙΧ, 52 est exploité par B. Weiss pour mettre ce début en parfait accord avec l'envoi des messagers et en contradiction avec le discours qui suit. Mais Le. n'ajoute pas : « afin de préparer », et indique au contraire comme théâtre tout un pays à disposer en une fois à sa venue, ce qui n'est pas le rôle de fourriers envoyés jour par .jour pour s'assurer d’un gite. L'envoi des missionnaires deux par deux se retrouve ensuite; Plum. cite : Barnabé et Saut (Act. xt, 2); Judas ct Silas (Act. xv, 27); Barnabé et Marc (Act. xv, 39); Paul et Silas (Act. xv, 40); Timôthée el Silas (Act. xvir, 14); Timothée et Éraste (Act. xix, 22). C’est que le témoignage rendu au Christ aura ainsi plus de valeur; c'est aussi sans doule pour le secours mutuel (Eccle. τν, 9-12).
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Les paroles du Sauvéur textuellement comme dans Mt. 1x, 37. 38, où elles sont mieux placées, avant la mission des Apôtres. lei elles contrastent avec une seconde métaphore, les agneaux et les loups. Enfin on ne comprend pas très bien comment les missionnaires doivent eux-mêmes prier pour qu'on envoie des ouvriers. Il semble donc que Luc a simplement voulu conserver une précieuse parole du Seigneur, relative à l’action apostolique, et qu'il l'a placée ici comme un exorde de circonstance avant l'allocution proprement dite (ν. ee aux Ou bien Jésus, regardant la mission comme une simple course préparatoire, exhortait ses disciples à demander à Dieu les ouvriers qui devraient ensuite, après sa mort, faire le travail fructueux. — ἐργάτης est un cultivateur, où un ndlr loué à la _— (Mt. XX, 1.8); 03 fut depuis un ouvrier apostolique (I Gor. x1, 13; Phil. πὶ, 23 HI Tim. τιν 45). — ὀλίγοι ne s'entend pas des soixante-douze, mais de la situation antécé- 6. exe ἡ (Η) οὕ ἡ exe (T 8 V). — επαναπαησεται (T Η) ou επαναπαυσεται (8 V). dente; ou plutôt c'est un proverbe appliqué à la situation religieuse. Mème métaphore dans la parabole de l'ivraie (Mt. χπὶ, 30). Dieu est le maitre de la moisson. C’est lui seul qui peut envoyer des ouvriers animés d'assez de courage et de force surnaturelle. L'homme résiste naturellement à cet appel; cl. Jér. ιν. 7 Dieu n'envoie pas ses ouvriers du ciel, mais il les fait sortir (ἐχθάλῃ) de leur vie ordinaire.
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CF. Mt. x, 16%. Avis qui convient aussi bien à un début, comme ici, qu'au corps du discours comme dans Mt. Dans Mt. le sens est clair : l'avis est donné en vue des persécutions, et il s’agit de brebis qui risquent d'être dévorées par des loups. Dans Le. ce doit être le même sens, quoiqu'il ait mis ἄρνες « agneaux » (Loisy : brebis!). C'est une singularité de B. Weiss. (suivi par Holz.), d'entendre ἄρνες béliers, de sorte que les disciples seront des défenseurs pour les brebis contre les loups. ἄρνες peut en effet signifier béliers (ILE Regn. 1, 9) et des béliers figurent des chefs dans Hénoch {Lxxxx, 42 ss. ; cf. Jér. τ,» 8), mais en face des loups il faudrait au moins aussi des bergers. Les disciples ne sont pas envoyés comme des chefs, mais comme des hérauts de passage. Les loups ne sont pas les geniils, qui n'ont pas témoigné à Jésus d'hoslilité, ni les Romains (comme dans IV Esdr. v, 18 : Exsurge... ut non derelinquas nos, sicut pastor gregem suum in manibus luporum malignorum), car Jésus ne les ἃ jamais aitaqués. Ce sont plutôt les gens adonnés à leurs plaisirs qui deviennent féroces quand on annonce le jugement, ou spécialement les Scribes et les Pharisiens, ce qui serait plus naturel si l’on était en Judée. — ἐν μέσῳ, quoique après un verbe de mouvement, parce que c’est une locution toute faite pour dire « parmi Si les autres se comportent comme des loups, les disciples devront leur opposer la douceur des agneaux; la mise en garde contient une monilion. — Dans la seconde épitre, non authentique, de saint Clément, Pierre intervient λέγει γὰρ ὃ κύριος: ᾿Ἔσεσθε ὡς ἀρνία (de petits agneaux) ἐν μέσῳ λύχων. ἀποχριθεὶς δὲ ὁ Πέτρος αὐτῷ λέγει: Ἐὰν οὖν διασπαράξωσιν οἱ λύχοι τὰ ἀρνία; εἶπεν ὃ ᾿Ιησοῦς τῷ Πέτρῳ: Μὴ φοδείσθωσαν τὰ ἀρνία τοὺς λύχους μετὰ τὸ ἀποθανεῖν αὐτά (II Clem. v, 2 8.).
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Cf. Mt. x, 40, mais seulement pour l'exclusion de la besace et des sandales. Dans xxn, 35 où Jésus parle aux Douze, il se réfère à cet avis plutôt qu'à 1x, 3. Luc aurait-il donc pensé alors que les Douze faisaient partie de la mission des 72, ou aurait-il brouillé les deux missions dans sa mémoire? Le plus simple est d'admettre que les deux instructions ne prétendent pas régler minutieusement deux équipements distincts, et que le sens général seul importe, exigeant un grand détachement des choses nécessaires en route, impliquant un abandon complet à la Providence. — βαλλάντιον encore xv, 33; xx, 35 + N. T.; classique et Job. χιν, 17. Pour πήρα, besace (du quêteur), cf. sur Me. νι, 8. — Nous disons porter des souliers, pour « être chaussé ». Mais βαστάζειν doit signilier porter sur un bâton ou autrement : on ne doit pas avoir de sandales de rechange. — ἀσπάσησθε d’après B. Weiss : entamer la prédication; cf. Mt. x, 12; car le temps n’est pas venu d’une prédication publique. Mais ce n’est pas le sens du mot. Hahn l'entend, comme dans Act. xvmr, 22; xxr, 7; xxv, 13, de visites qu'on ferait le long du chemin chez des parents ou des connaissances. Ce serait d'une certaine facon retourner en arrière, mêler des préoccupations profanes au soin exclusif de la parole de Dieu. Mais κατὰ τὴν ὁδόν (cf. Act. vin, 36; xxv, 3; xxvt, 13) signifie pendant qu'on chemine. Il faut donc, avec l'opinion commune, dire que Jésus interdit de s'arrêter pour saluer des amis, salutations qui, en Orient, se prolongent indéfiniment. Ne saluer personne était prendre l'allure de gens qui ont reçu une mission pressante dont rien ne au les distraire; cf. IV Regn. 1v, 29.
10:5
Cf. Mi. x, 12, Me. vi, 10 et Le. 1x, 5. Il va de soi qu’en entrant chez quelqu'un on le salue « tout d'abord ». Si Luc l'a dit expressément, πρῶτον, c'est qu'il attache au salut un certain sens solennel. La paix est invoquée sur toute la maison. C'est donner au chalôm traditionnel un sens religieux; cf. 1, 1#; Jo. xx, 19. 21. 26. On sait que les musulmans ne disent salamalek qu'à des coreligionnaäres : aux autres mahrabah, bienvenue! L'expression de 1,6. est primitive par rapport à ML. ἀσπάσασθϑε x, 12.
10:6
CF. Mt. x, 13, où il s’agit de toute la maison. Maïs si une personne esl digne, sera-t-elle donc exclue? Non, répond le texte de Luc, envisageant le cas individuel. D'ailleurs son texte est plus rapproché de l’araméen par υἱὸς εἰρήνης. Celui qui aime la paix n'est point un homme pacifique, par opposition aux loups, mais une âme ouverte à la bonne parole, à la paix qui vient de Dieu (x, 44), presque un prédestiné (B. Weiss). La paix semble avoir déjà un sens eligieux dans la sentence de Hillel (Pirgé Aboth, 1, 12) : « celui qui aime la paix aime les créatures et celui qui poursuit la paix les amène à la Loi de Moïse. » La var. ἐπαναπαήσεται est une forme passive au sens déponent (l'aor. passif ἐπόην existe), au lieu du moyen ἐπαναπαύσεται. — La paix proposée comme une bénédiction ne saurait être sans vertu; elle revient sur ceux qui l'ont offerte, et non sur d’autres (Lotsy).
10:7
Cf. Mt. x, 10», seulement pour ce qui regarde l’ouvrier, et Le. 1x, 4, Me. vr, 10 pour la résidence. Ce qui suit doit s'entendre mème au cas où il n'y 11. om. ἥμων p. ποδας (T H) et non add. (S V). aurait personne dans la maison qui fût fils de la paix, car c'est au début le secret de Dieu. Si seulement on consent à recevoir les disciples, ils doivent rester dans cette maison : ἐν αὐτῇ δὲ τῇ οἰχίᾳ ne peut signifier « dans la même maison » (Vg. in eadem). Ils travaillent, c'est-à-dire au bien des gens de la maison, ils ont droit à un salaire qui, dans l'espèce, sera les aliments qu'on doit leur fournir selon les règles de l'hospitalité. En pareil cas, le devoir de l'hospitalité étant collectif, les autres familles doivent les inviter à se transporter chez elles. Les disciples doivent rester où ils sont; autrement le temps se perdrait en politesses, on n'aborderait pas sérieusement le sujet de leur mission. D'autant que leur séjour ne devait pas être prolongé. Il y avait avantage à former partout des foyers de conviction; c'est ainsi que se fonderont les églises. La maxime : « l'ouvrier ἃ droit à son salaire » est citée dans 1 Tim. v, 18 sous cette forme (Mt. « à sa nourriture »), et déjà dans 1 Cor. 1x, 44, Paul avait rappelé en termes généraux cette ordinalion du Seigneur : οὕτως χαὶ 6 Κύριος διέταξεν τοῖς τὸ εὐαγγέλιον καταγγέλλουσιν ἐχ τοῦ εὐχγγελίου ζῆν. Aussi parlait-il volontiers du saläire des ouvriers apostoliques (I Cor. mn, 8. 44; 1x, 17. 18). Les disciples ne doivent avoir aucun serupule d'être à charge. Il n’est nullement question de la qualité des mets, aliments purs ou impurs, question qui aurait dû se poser si les disciples avaient été envoyés chez les gentils.
10:8
Les disciples étaient déjà censés dans une ville, mais une ville — ordinairement ces « villes » répondraient à nos villages — ἃ son existence et sa responsabilité à elle, surtout dans cet Orient ancien où tout se discutait à la porte entre les principaux. C'est dans ce cadre que doit s'exercer publiquement Factivité des disciples, ce qui précède n'était qu'une règle pour leur conduite particulière. On fait remarquer (B. Weiss, Holtz.) que ἐάν serait plus naturel que ἣν ἄν, puisque εἰσέρχησθε est suivi de χαὶ δέχωνται, C’est méconnaïtre le parallélisme de ces phrases v. 5, v. 10, qui prouve que Le. n’a point arrangé tout ce discours librement comme on le prétend. — Si ἐσθίετε τὰ παρατιθέμενα ὑμῖν était un complément du v. 7, il faudrait y chercher une idée nouvelle, et alors on songerait (Holfz. Loisy etc.) à 1 Cor. x, 27 πᾶν τὸ παρατιθέμενον ὑμῖν ἐσθίετε. Dans l'hypothèse d'une ville païenne, il faudrait manger tout ce qui est présenté, füt-ce même un aliment impur. Mais une question aussi grave ne pouvait être tranchée en passant, d'une manière obseure. D’autres (PI. Schanz. Κη.) cherchent l’idée nouvelle dans la recommandation de ne pas être exigeant se contenter de ce qui est offert. Autre subtilité, prévoyant une impolitesse d'autant plus antipathique à l'usage oriental que l'hôte est censé avoir fait tout son possible. Il n'y ἃ donc ici, avec la redondance sémitique, qu'une application aux villes de ce qui a été dit des maisons; recevoir quelqu'un est presque synonyme de lui offrir des aliments. Les disciples doivent accepter.
10:9
Leur gratitude et leur action s'expriment par des guérisons, el, ayant ainsi gagné la confiance et accrédité leur parole, ils annoncent le règne de Dieu (ef. vi, 22). Mt. ἃ l'ordre inverse, x, 7 et 85. ἤγγιχεν, d'une chose spirituelle est une métaphore, mais qui s'entend mieux de la domination, du « règne », imposé sur des personnes, que d'un « royaume» qui ne saurait être dans ce cas. βασιλεία est donc ici certainement le règne. Il est dejà “" comme le prouvent les guérisons. Mt. ayant mis les guérisons L a omis ἐφ᾽ ὑμᾶς.
10:10
CF. 1x, ὅ; Me. vi, 11; Mt. x, 14. Au v. 8 εἰσέ ΞΕ au | gi parce que l'entrée et la réception sont comme simultanées. Ici εἰσέλθητε, car on ne pouvait empécher les disciples d'entrer dans une ville, et si on refusait de les recevoir, ce devait être en connaissance de cause, ce qui exigeait ὉΠ certain temps, l'hospitalité étant la règle. Le refus avait donc toute sa portée. Le détail des places publiques est propre à la mission des 72; πλατεία est un adj. fém., sousent. ὁδός.
10:11
Cf. rs, 5; ME. x, 14b et Me. νι, 41. L'action symbolique indiquée dans ces endroits, et expliquée sur Mc. vr, 44, est exprimée par un discours direct, dans un sens plus général (Schanz). L'idée d’une poussière impure qu’on secoue, le cède ici à l'idée d’une poussière qui s'est attachée sans qu'on le veuille, et qu'on n'entend pas garder. Puisqu'ils ne veulent rien offrir, on leur rendra même cela; c'est ce qu'indique ὑμῖν (de même que dans Act. xu1, 51 ἐπ᾽ αὐτούς), \ après πόλεως ὑμῶν, peut-être en opposition.avec ἡμῖν. Entre vous et nous, tout est rompu. Mais ils n’en recevront pas moins le message du règne de Dieu, ἤγγικεν, cette fois sans ἐφ᾽ ὑμᾶς, puisqu'ils n’en veulent pas. Erèt illis in vindictam (Kn.) force un peu la note et devance la suite; les habitants sont prévenus, et ne pourront se disculper; cf. Ez. xxxtr, 33 (Holtz.). — χολλᾶσθαι est souvent employé par Luc, mais, sauf ici, toujours dans le sens général de se joindre à quelqu'un (xv, 13; Act. v, 13; var, 29; 1x, 26; x, 28; χνῃ, 34) non dans le sens technique des médecins de la reprise des os brisés etc. (Hobart, p. 128 5.). — 15. om. του α. oupasos (T H) et non add. (5 V). — κχαταθδιθασθηση (T 5 V) et non χαταθηση (H). . ἀπομάσσομαι est propre à Le. (+ dans le N. T.), et fréquent dans les médecins, mais avec le sens d'essuyer soigneusement (une plaie ete.) (Hobart, p. 111).
10:12
Cf. ΜΙ. x, 15, qui nomme aussi Gomorrhe el spécifie que le jour est celui du jugement. C'est bien d'ailleurs le sens de ἐν τῇ muépz ἐκείνῃ (ef. xx, 34; Mt. vu, 22; Il Thess. 1, 40; II Tim. τ, 42. 18; τν, 8). De nos jours les anarchistes russes parlaient simplement du « grand soir » pour désigner la révolution sociale. Et d’ailleurs Le. dit clairement au v. 14 ἐν τῇ xpise. Les commentateurs expliquent que la ville en question n'a peut-être pas commis des crimes plus #rands que ceux de Sodome, mais qu'elle est plus coupable puisqu'elle a rejeté l'appel de Dieu. L'invitation des disciples, préludant au passage de Jésus, était une intervention de Dieu bien au-dessus de la visite des anges à Sodome (Gen, χιχ, # 88.). Mais ces mêmes commentateurs n'abordent pas la grave ditficulté commune à ce verset et aux deux suivants. Le jugement n'est pas un jugement historique qui devra frapper les villes coupables de résister à l'appel de Jésus, puisque Sodome détruite doit y figurer. Si c’est le jugement dernier, comme tout l'indique, comment des villes peuvent-elles y être condamnées, el quelle sera leur peine, puisqu'il n'y a pas de place dans la Géhenne pour des cités? elle n'est que pour les hommes. D'après Loisy les condamnés seraient les habitants, dont la résurrection est sous-entendue. C'est une solution plausible. Mais quand Luc pense aux parliculiers, il sait le dire (χι, 32); ici il parle des villes, et du châtiment qui les menace. Peut-être faut-il voir ici un élément symbolique. Jésus voit tout dans la lumière de Dieu, qui est ici celle du jugement. Les villes sont plus ou moins coupables selon le jugement de Dieu. Elles sont donc représentées comme des personnes soumises à ce jugement. Ces assises soleanelles sont concues comme une manifestation éclatante destinée non pas tant à exercer la justice de Dieu qu’à la manifester, en constatant l'équité de ses châtiments historiques. C'est pourquoi Sodome, qui a disparu depuis longtemps, doit y paraître. Ce ne sera pas pour recevoir son châtiment, depuis longtemps consommé. Et il pourra en être de même des autres villes. Ce qui est affirmé en termes clairs, c’est leur culpabilité. L'intervalle entre les perspeetives de la faute et du jugement n'est pas marqué, mais elles ne sauraient être eonfondues. Les villes d'Israël impénitentes méritent d'être traitées plus sévèrement que Sodome. Loin que le règne de Dieu soit le triomphe d'Israël, l'israël récalcitrant scra sévèrement puni, parce qu'il est plus coupable.
10:13
Cf. Mt. χε, 21. Les paroles de Jésus sont les mêmes, sauf que Le. a en plus καθήμενοι (cf. 1, 79), expression qui fait image et marque l’accablement; elle doit être primitive, répondant à un usage oriental constant; cf. Job. n, 13; Jon. ur, 6. Sur le 886. cf. Is. 11, 24; xv, 3; xx, 12; Jér. vi, 26, xzvur, 37, la pénitence d'Achab 1 Reg. χχι, 27, οἱ ÉRS? p. 324 ; sur la cendre ou la poussière, Jos. vu, 6; ΕΖ. xxvir, 30, ÉRS? p. 325 8. — Les miracles de Jésus étaient donc un appel à la pénitence, laquelle était la préparation convenable d'Israël au règne de Dieu (Mc. 1, 15). — Les deux termes de comparaison sont des villes situées au bord de l’eau, mais ce trait commun n'est pas ce qui appelle Tyr et Sidon, célèbres en Galilée et dans toute l’histoire ancienne et juive. Sour (Tyr) est aujourd'hui un très petit village; Saïda (Sidon) a une existence plus prospère el de très beaux jardins; Χοραζειν répond aux ruines (avec une synagoguc) de Kherazeh, sur la hauteur, au nord du lac de Tibériade : est autem nunc desertum in secundo lapide a Capharnaum, disait déjà saint Jérôme. Βηθσαϊδά est placée par conjecture à et-Tell, sur la rive gauche du Jourdain.
Cf. Mt. x, 20-24, dont le conlexte est différent et préférable du moins en ce point qu'il place en Galilée l'apostrophe aux villes de ce pays. En effet, c'est bien aux villes que le Seigneur s'adresse, ὑμῖν, σύ, ce qui est beaucoup plus naturel en leur présence que de loin. On conçoit cependant que Le. ait jugé à propos de rassembler ce qui regardait le châtiment des villes (æventés n'est dans le N. T. qu'au comparatif et dans ce contexte, x, 12. 1%; Mt. x, 15; xt, 22. 24), au risque d'interrompre quelque peu l'instruction donnée aux disciples. En inaugurant cette nouvelle mission, son cœur est douloureusement ému au souvenir des bords du lac dont il s'est éloigné, et il adresse à ses villes de loin comme un supréme avertissement. Mais si Luc a cru devoir établir ce contexte (lui-même ou sa source), c'est donc qu'il entrevoyait une ressemblance entre les villes de Galilée et celles que les disciples vont évangéliser : toutes sont israélites et sont plus coupables que les villes païennes auxquelles elles sont successivement comparées. Holtzmann, qui veut absolument forger une mission paulinienne chez les Gentils, prétend que l'apostrophe est destinée par Luc à justifier cette mission; Israël ἃ passé le premier; il a refusé; à d’autres! — Assurément il y ἃ ici une allusion à la réprobation des Juifs, mais cette allusion comprend les villes auxquelles les disciples sont envoyés.
10:14
Cf. Mt. xr, 22, Sur le sens, cf, v. 12.
10:15
Capharnaüm, les ruines de Tell-Hum. La synagogue, récemment découverte, et qui paraît dater du πὸ siècle, alteste que la prospérité de la ville fut considérable encore sous l'empire. Ce qui est affirmé ici par le Sauveur, ce n'est pas sa ruine matérielle aux temps messianiques, c'est son attitude misérable au jour du jugement, c'est-à-dire devant Dieu. Tandis que la plupart des villes, comme Tyr et Sidon, ont suivi leurs destintes sans croiser, pour ainsi dire, la grande intervention de Dieu pour le salut, Capharnaüm a eu dans son histoire une période qui la classe aux yeux du juge. Elle aurait pu être élevée jusqu'au ciel, pour avoir été la patrie adoptive du Messie; mais si elle avait l'audace de s'en prévaloir, ses prétentions scraient repoussées; elle sera rabaissée jusqu'aux enfers. Ce sont les deux extrémités des choses (cf. Is. vu, 41), de la gloire et de la honte Is. χιν, 13-15). Dans l'assomption de Moïse (x, 11) Israël espérait se hausser jusqu'au ciel des étoiles, tandis que ses ennemis demeureraient sur la terre (Le Messianisme.. p. 85 s.). Capharnaüm espérait le même honneur; elle sera précipitée encore plus bas. Le texte critique μὴ... ὑψωθήσῃ; donne donc un sens excellent, tandis que ἧ... δψωθεῖσα (préféré encore par B. Weiss et Ilahn, comme seul explicable) fait tout au plus allusion à la prospérité et à l’orgueil de Capharnaüm. On ne peut entendre ὑψωθεῖσα de l'honneur qui lui ἃ été fait de recevoir le Messie, car, ayant refusé de faire pénitence, elle n'a pas été réellement élevée par sa présence. — δψωθήσῃ esl au passif, parce que l'action de Dieu est nécessaire pour s'élever jusqu'au ciel (et altabit te Deus [ass. Mos. 1. 1.]). La perspective est toujours celle du jugement, comme l'indique l'enfer.
10:16
Cf. Mt. x, 402, parallèle seulement pour la première partie du v. Le principe de l'autorité de ceux que Jésus envoie est énoncé sous la double forme positive et négative; cette dernière était bien en situation après les échecs prévus, et justifiait la sévérilé du jugement : ceux qui refuseraient de recevoir les disciples réfuseraient Dieu lui-même. — Ce serait prêter à Luc un étrange état d'esprit que de supposer qu’il a écrit ainsi ce verset d’après Mc. 1x, 37, qu'il avait déjà utilisé (1x, 48) et pour se différencier de lui-même {Loisy, 1, 897; B. Weiss y voit un Ersatz libre de Mt. x, 40-42). — ἀθετεῖν au sens juridique de récuser la valeur d'un témoignage, l'authenticité d’un acte etc. Cf. Gal. ui, 45. L'instruction aux 72 disciples est fatale à l'hypothèse des Logia, tels que les conçoit Harnack. D'après lui (Sprüche und Reden Jesu, p. 93 5.) l'instruction aux disciples dans cette source (Q) comprenait : ce qui regarde la moisson (Mt. ΙΧ, 37. 38; Le, x, 2); les brebis et les loups (Mt. x, 16"; Le. x, 3); la paix donnée à la maison (ML. x, 42. 13; Le. x, 5. 6); le salaire de l'ouvrier (ML. x, 10°; Le. x, 15); Sodome et la ville impénitente (Mt. x, 15; Le. x, 12); lapostrophe aux villes (Mt. xr, 21-23; Le. x, 13-15), l'autorité des disciples (x, 40 ou plutôt 404; Lc. x, 46, simple analogie). Harnack ajoute Le. x, 4 et Le. x, 8-11, mais c'est contre l'hypothèse, puisque ces passages n'ont de parallèles dans Mt. que des passages qui ont aussi leur parallèle dans Me. et dans Le. lui-même. De ce qui reste il faut déduire le premier cas, qui dans Mt. n’est pas dans l'instruction aux disciples, et l’apostrophe aux villes qui se rapporte à un autre contexte. C’est donc avec quelques phrases décousues qu'il faudrait refaire un discours. Il ne pouvait subsister sous celte forme. Mais eùt-il subsisté, comment Luc pouvait-il avoir l’idée de créer un épisode pour y loger ces phrases, qu'il était si facile d'introduire dans la mission des Douze? Il vaudrait mieux dire avec Loisy (1, 859) : « C’est plutôt le cadre qui aura empéché la fusion des discours, que la différence des discours qui aura suggéré le cadre. » Recourir comme B. Weiss à une source Lq. n’est que reculer la difficulté dans l'obscurité pour l’escamoter. Si la source Q avait le cadre, pourquoi Mt. l’a-t-il supprimé? Si cette source contenait les riches développements de Mt., pourquoi Le. les a-t-il omis, se contentant presque de se répéter? Les deux évangélistes ont donc suivi ici leurs sources particulières, non une source commune, mais ces sources contenaient des paroles du Sauveur qui étaient les mêmes, fidèlement transmises, quoiqu'on ne sût pas toujours exactement dans quelles circonstances elles ‘avaient été prononcées.
10:17
Il serait contraire à la nature des choses que les soixante-douze, partis en même temps deux à deùx, eussent été de retour en même temps (Kn. Schanz). On peut donc concéder à Loisy que la perspective du retour est vague et artificielle. Même quand les rentrées sont successives, et quand il manquerait des retardataires, il ÿ ἃ un moment où on est rentré. C’est alors que se place la rentrée officielle, dans un lieu convenu d'avance. Peut-être aussi Lue, avec son habitude de clore les récits (cf. 1, 56; ur, 20) a-t-il anticipé ce qu'il avait à dire du retour. Enfin l'impression n'est peut-être pas celle de tous individuellement c'est une impression générale de joie. Les disciples ont sans doute opéré des guérisons; ils en avaient recu le pouvoir. Mais de plus, καί, et cela semble les avoir étonnés, les démons leur étaient soumis. On voit ici clairement que les maladies n'étaient pas, d'ordinaire, attribuées aux esprits malins. Les démons se sont peut-être manifestés à l'occasion des guérisons; d'après le v. suivant, on est seulement induit à penser qu'ils se sont opposés à une mission qu'ils jugeaient fâcheuse pour eux. Quoiqu'ils n'aient pas recu expressément le pouvoir de les réduire à l'impuissance, les disciples ont fait appel au nom de Jésus, ce qui leur a réussi, comme ils pouvaient l'espérer d'après le v. 10. — Dire avec Maldonat qu'ils avaient reeu le pouvoir d’exorciser mais que Lc. n’en avait rien dit, c'est favoriser l'opinion des critiques (B.. Weiss, Holts.) qui confondent les deux missions en une, tandis que l’étonnement des disciples est un trait spécial.
10:18
Cette parole d'un caractère si expressif ne parait pas authentique à M. Loisy. Comme la mission n’a eu de réalité qu'après la mort de Jésus, ainsi en est-il de la chute de Satan. La conséquence serait juste, mais il faut plutôt dire que la parole confirme la mission. Elle est seulement fâchense pour le syslème eschatologique, parce que « la chute de Satan (cf. Apoc. xn, 9. 13; Jo. χης 34) garantit que la puissance du Malin est brisée en principe, le règne de Dieu arrivé, d’après la conception de Mt. xr, 28 — Le. xt, 20 » (Holtz.). L'ensemble est très clair. — ἐθεώρουν est un impf., et doit donc s'entendre de la mission des 72 (tous les modernes contre le plus grand nombre des anciens; cf. Kn.). Si l’on objecte que l’action des disciples ne pouvait avoir cette importance (Loisy), il faut se rappeler qu'ils ont agi « au nom de Jésus », et que le Maitre avait assimilé leur action à la sienne propre, à celle de Dieu. Rien de plus fort sur l'intention de Jésus d'agir, pour son œuvre rédemptrice, par ceux qu'il investit de son autorité. C'est sur cette volonté que repose l'Église avec sa hiérarchie. — Jésus a-t-il perçu cette défaite de Satan par une vision extérieure? Cela ne résulte pas du lexte qui peut être entendu d’une image employée pour exprimer une idée morale. Autrement Satan est-il tombé à chaque exorcisme? ou à quel unique moment? L'œil intérieur du Sauveur pouvait saisir ce fait spirituel sans une vision. Satan tombait du ciel : &x τοῦ οὐρανοῦ doit être joint à πεσόντα, car ce qui importe ce n'est pas qu'un éclair tombe du ciel, mais que Satan soit déchu de la puissance qu'il s'était arrogée. « Du ciel » ne signifie pas qu'il était auprès de Dieu, comme ont compris les Pères qui ont vu là une allusion à la chute des anges, mais dans les hauteurs où Capharnaüm voulait s'élever (v. 15); cf. Cic. Phi. 11, 42 collegam de cœlo detraxisti (PL). La comparaison avec un éclair signifiera dans Mt. xxiv, 27 l'apparition instantanée d’une puissance céleste ; l'éclair peut aussi signifier sa disparilion : c'est une brillante lumière qui s'éteint soudain et qui est censée tomber, puisqu'elle se dirige vers la terre, sans pouvoir se relever ni briller de nouveau. à "ὦ — Jésus n'a pas voulu rabaitre l'orgueil de ses disciples (certains Pères dans Kn.), mais leur révéler le sens profond de leur œuvre afin d'augmenter leur
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αδιχησει (T H) ou ἀδιχηση (5 V).
A qui a bien usé des pouvoirs confiés d’une manière générale, on peut les renouveler plus expressément, en les indiquant dans une clarté plus vive et plus officielle. IL y a donc ici du nouveau, comme le prouve ἰδού (avec B. Weiss). D’autres (Schanz, Holtz. PI. Hahn elc.) voient ici une allusion à la puissance conférée avant le départ. {ls s'appuient sur δέδωκα, mais le parfait peut s'entendre comme un présent (texte recu δίδωμι), et la phrase se termine nettement par une vue sur l'avenir. — ἐξουσία est souvent employé sans l'article; peut-être la détermination est-elle provoquée par ta détermination (τοῦ) du verbe, qui marque bien la finalité et presque l'avenir; οἷ. v, 25; 1x, 1, χπ, 5, xt, 17; Act. 1x, 44 où ἰδ n’y a pas ensuite d'article avant le verbe. — τοῦ πατεῖν ἐπάνω n'est pas précisément fouler aux pieds (Schanz, Holz.; cf. Rom. xv1, 20), à la facon des vainqueurs qui posaient le pied sur la nuque des vaincus. C'est simplement mettre le pied sur des bêtes dangereuses, d'autant qu'il s’agit d'animaux près desquels on peut marcher sans les voir, au risque d’être piqué cruellement. Il s’agit moins de les humilier après la victoire que de les mettre dans l'impossibilité de nuire. Sent-ce bien des serpents et des scorpions au sens physique? Schanz, d'après les Pères, y voit le symbole de la puissance de Satan; si Jésus ἃ promis dans Mc. xvi, 48 que les serpents ne nuiraient pas aux Apôtres, ici le contexte parle seulement de la victoire sur Satan (de même 8. Weiss). Mais les modernes (Hottz. Loisy, Hahn οἷν.) suivent avec raison le sens littéral. Seulement Loisy ajoute que « ces animaux dangereux appartiennent, comme les esprits mauvais, à ce que le Sauveur appelle « la puissance de l'ennemi c'est-à-dire «l’armée de Satan », idée que Schanz a raison de déclarer étrangère à la Bible. Les serpents ne sont ni le symbole des esprits mauvais, ni munis de venin par Satan pour faire son œuvre, ce sont des types d'animaux dangereux et même des dangers qui menacent les envoyés du Seigneur. Il n'y a là qu'une réminiscence du Ps. xc, 43 ἐπ᾽ ἀτπίδα (héb. lire 075) καὶ βασιλίσκον ἐπιδήσῃ, καὶ καταπατήσεις λέοντα καὶ δράκοντα, qui respire la confiance filiale dans le secours du Seigneur. Ici, à la confiance s'ajoule un véritable pouvoir à l'encontre des périls du chemin. — ἐπί se rapporte à ἐξουσίαν (Holtz. Schanz, PI. Hahn) et non ἃ πατεῖν (B. Weiss). Si l'on est logique, il faut en conclure que nous avons ici non pas une généralisation, mais un second ebjet de l'autorité, le pouvoir sur toute puissance de l'ennemi (Mt. xur, 25). — οὐδέν est régime d'après Schañz et Holtz., à cause de Act. xxv, 10. Mais ici οὐδέν est fortement en vedette, il est donc sujet (PE Weiss. Hahn), el résume les deux objets de crainte. S'il était objet, le sujet serait δύνκμις (Hoëtz.), mais pourquoi pas ἐχθρός» il y aurait ambiguïté. Il est vrai que οὐδέ et où μή n'est pas classique, et qu'il suffirait de οὐδέν... μή ou de οὐδέν seul, mais cf. Pap. : οὐδ᾽ οὐ μὴ γένηται (WILGREN, Chr. n° 122, 4 cité par Deb. ὃ 431, 3).
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Jésus revient à la joie manifestée par ses disciples. Elle était certes légitime, surtont à cause de la défaite de Satan, mais elle le serait moins si l’apôtre envisageait surtout l'empire qu'il avait acquis. Ce n'était qu'un don transitoire. — πλήν n'est pas adversalif; c’esl : « tout bien considéré ». L'opposition n’est pas non plus absolue entre ne pas se réjouir — et se réjouir. La tournure cest sémitique (cf. Prov. xvir, 12 héb.) et équivaut à « réjouissez-vous bien plutôt Dieu écrit le nom de ses élus dans un livre. Cette métaphore était bien connue (Ex. xxx, 32 s.; Is. 1v, 3; Dan. xu, 1; Ps. xx, 29). Elle suppose que les chefs d'État ou les cités possédaient des listes des citoyens. Les ἀπογραφαί des papyrus égyptiens montrent avec quel soin ces registres étaient tenus. Macaire (Hom. xu, 17) a donné comme parole du Seigneur : τί θαυμάζετε τὰ σημεῖα; κληρονομίαν μεγάλην δίδωμι buiv, ἣν οὐχ ἔχει ὁ χύσμος ὅλος, ce qui n'est peut-être qu'une glose de notre verset; οἵ. RB. 1918, p. 128. Échapper aux périls, commander aux démons est peu de chose si l'on n'est inscrit dans le livre de vie (Apoc. xx, 45}.
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εν α. τὼ nv. (T S)ou om.(H V). — ευδ. ey. (Η V) ou εγ. ευδ. (T 8).
ἐν αὐτῇ τῇ ὥρχ, particulier à Le. avec quelques variantes (vu, 245 x, 12; xx, 19; cf. πὶ, 38; Act. xvr, 18, xx, 13), marque un moment précis. Et en effet le contraste entre l’impénitence des villes qui vient d’être rappelée, et l'empressement joyeux des disciples étaient de nature à faire naître dans l’âme de Jésus cette louange des desseins du Père. — ἠγαλλιάσατο τῷ πνεύματι τῷ ἁγίῳ n’est pas dans Mt. L'Esprit-Saint ne vient pas remplir Jésus, comme Élisabeth (1, 42); si son action est mentionnée, car le datif marque bien sa coopération, c'est qu'il s’agit d'un mouvement extraordinaire (εἶ. 1v, 1), d’une eflusion de l'âme du Sauveur envers son Père, landis que d'ordinaire il s'adresse aux hommes. — Le., indépendant de Mt. dans l'introduction, va reproduire les paroles de Jésus presque dans les mêmes termes. — ἐξομολογοῦμαι n'est pas dans le sens d’avouer comme Mt. in, 6; Me. 1, 5; Act. xix, 18; Jac. v, 16, mais dans le sens biblique (ordinairement pour 171 à hiph.) de « rendre hommage », surtout dans la prière liturgique. Il est tout naturel que cette explosion de louange débute par le terme consacré dans la prière. Loisy rapproche Eccli cr, 1 ἐξομολογήσομαί σοι, Κύριε θασιλεῦ, qui n’a rien de plus approchant que tant d'autres endroits des Psaumes. - πὰ ὺ Le texte hébreu : « Je te louerai, Dieu de mon salut, je te rendrai hommage, Dieu de mon père. » Ici, il y ἃ πάτερ qui ne se trouve donc pas dans l’hébreu de Eccli. 1, 1 (contre Loisy), mais seulement 11, 10 sous la forme : ἐπεκαλεσάμην Κύριον πατέρα κυρίου μου, en hébreu : « je t'ai exalté, Iahvé, tu es mon père et avec le motif : « car tu es le héros de mon salut. » — I} y a de la marge! D'ailleurs il faut remarquer (avec Harnack) que le caractère rythmique — ἃ peine sensible ici — ne saurait être un argument contre l'authenticité. — ἀπέκρυψας (ML. ἔκρυψας) préféré non comme terme paulinien (Holtz.), mais comme composé, répondant mieux à ἀπεκάλυψας. — ταῦτα et αὐτά sont les mêmes choses, le mystère du règne de Dieu (vmr, 10), tout ce que Jésus est venu révéler, et spécialement, d'après la suite, qui est le Père, et qui est Celui qui a seul pouvoir de le révéler. — On peut noter (avec PI.) l'omission de l'article devant σοφῶν et συνετῶν, C’est donc une catégorie de gens instruits qui se croient habiles; car s'ils avaient le désir de la lumière, ils seraient dociles, mais à tout le moins les dons de l'intelligence et l'instruction ne confèrent point un privilège dans l'ordre de la révélation; cf. Rom. 1, 2; E Cor. 1, 19-31; II Cor. 1v, 3. ἅ. — D'ailleurs il faut entendre les paroles du Christ d’après la situation. Il était déjà certain que les savants, c'est-à-dire les docteurs de la Loi, et les prudents, Sadducéens, Hérodiens, étaient décidément hostiles à l'Évangile. Les νήπιοι, esprits simples, que les autres estiment de grands enfants, sont les disciples qui écoutent et font ce qu'on leur dit : On» signifie des gens simples plutôt que des enfants ; la révélation leur donne la sagesse (Ps. x1x, grec xvin, 8). — ὃ πατήρ, au vocalif, pour 6 πατέρ, cf. νπι, 54; χη, 32; Me. v, 41; 1x, 25. — ὅτι dépend de ἐξομολογοῦμαι d'après PL., etc., mais comme {a phrase a été interrompue, il est plutôt dans le sens de « car » (Vg.). — εὐδοκία ἔμπροσθέν σου est un hébraïsme pour dire « ton bon plaisir »; « La volonté », comme a traduit l'arabe de Tatien; on évitait ainsi d'introduire Dieu trop directement dans la construction de la phrase. εὐδοκία est sujet (Holtz., etc.) et non attribut (Hahn), quoique sans article, car ἔμπροσθέν σου en tient lieu. Le sens est donc : oui, Père, car c'est bien ainsi que s'accomplit ce qui t'agrée. — Marcion semble avoir écrit εὐχαριστῶ, terme plus clair (OriGèxe, de orat. 5: τό ἐξομολογοῦμαι ἴσον ἐστὶ τῷ εὐχαριστῶ), Il semble avoir supprimé πατέρ, on ne sait pourquoi, οἱ καὶ τῆς γῆς, parce que le Dieu bon n'est pas créateur de la terre. Il ne devait non plus rien cacher, aussi Marcion écrivait : ὅτι ἅπερ ἦν χρυπτὰ σοφοῖς καὶ συνετοῖς, ἀπεχάλυψας νηπίοις, Ces variantes se retrouvent cà et là, surtout dans Tatien οἱ les Homélies clémentines (Zauw, Geschichte des ἢ. Kanons τι, 469 et Harnack, p. 192). A part la teinte purement marcionite (om. τῆς γῆς), le logion, s'il eût pu être inventé par la communauté chrétienne, aurait dû être écrit de cette façon.
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L'addition : καὶ στραφεὶς πρὸς τοὺς μαθητὰς εἶπεν, si elle était authentique (T; S entre crochets) n'aurait pas pour but de changer l'auditoire. Le v. 21 était adressé au Père, sans doute le regard levé vers le ciel. Ce qui suit serait adressé aux disciples mais l’omission (Η) est fondée sur les meilleures et les plus anciennes autorités — πάντα est trop général pour être entendu de la connaissance seulement, des choses que Dieu a révélées (Holtz. Harn. Wellh. etc. Loisy avec réserves), d'autant que si παραδίδωμι ἃ le sens de transmettre une doctrine, toutes les fois qu'il est employé dans ce sens, c'est avec l’adjonction de termes qui précisent la pensée : Me. vu, 13; Le. 1, 2; Act. vi, 44; χνι, ἀν Rom. vi, 47; 1 Cor. x1, 2; xv, 3; Il Pet. πὶ, 21; Jude 3. Ici παρεδόθη est dans le sens de Lc. 1v, 6. Les πάντα sont-ils seulement ce qui est nécessaire à l'accomplissement de la fonction messianique (Schanz)? Ce point dépend du sens de ce qui suit, messianique ou transcendant au sens métaphysique. — Le sens messianique (Holtz., Loisy 1° loco οἷς. Harn. B οἱ J. Weëss) n'admet de filiation que dans l'ordre de la connaissance. Jésus est Fils, parce que Dieu l'a choisi comme Messie et comme révélateur, Dieu est son Père, parce qu'il connaît ce Père mieux que personne, et c'est en cela que consiste sa conscience messianique. — C'est le coup de pouce de l'exégèse libérale, car il faut dire avec Loisy : « Il n'en est pas moins vrai que ces assertions comportent par elles-mêmes une signification plus absolue » (1, 909). Sans même insister sur le présent γινῴσχει qui fait abstraction du passé, le Fils et le Père sont deux notions absolues, et c'est le Père qui d'abord connaît le Fils. Seul chacun des deux sait quel est l’autre, ils se compénètrent également, ils sont égaux. On peut seulement objecter que cette con naissance n'est pas tellement transcendante, puisque le Fils peut la révéler. Titus de Bosra (Caten. in Luc.) a ré pondu d'avance : « La révélation est la communication de la connaissance selon la mesure de chaque nature et de chaque faculté, et, où la nature est sembl able, la connaissance existe sans enseignement : dans l'autre cas, la connaissance s’acquiert par révélation, donc il a noté ici ce qui est par grâce, là ce qui est par nature. » D'autant que les propositions qui est le Fils, qui est le Père ne forment qu'un tout (Loisy); la connaissance réciproque du Père et du Fils est une chose inaccessible aux hommes, et que le Fils seul peut révéler, comme une révélation peut faire connaître de telles choses. « En supprimant la première (proposition), on détruit l'économie de la strophe » (Loïsy 1, 909 contre Wellh. et Harn.). Le texle qui écrit ἔγνω et met le Père a vant le Fils est condamné, nous ΕΞ vu, par la tradition manuscrite. Il est de plus mal conçu car il sous-entend ou exprime ἔγνω aussi pour le Fils. Or si l'on peut dire que personne n’a connu le Père, « on ne peut dire que personne n'a connu le Fils, que celui auquel le Fils le révèlerait actuellement ». Il faut de toute nécessité que le verbe soit au présent, même s'il devait être entendu du rôle messianique de Jésus. À moins d'introduire ensuite un présent comme les témoins qui lisent οἶδε, au moins à propos du Fils, ou comme le Marcionite d'Adamanltius : οὐδεὶς ἔγνω τὸν πατέρα εἰ μὴ ὁ vlos, οὐδὲ τὸν υἱόν τις γινώσκει εἰ μὴ ὁ πατήρ (p. 44). Mais quel éditeur oscrait préférer cette manipulation du texte? Il faut donc simplement constater que ce texte des synoptiques est d'accord avec la doctrine de saint Jean sur la divinité de Jésus, Jo. πι, 35; vi, 46; vau, 49; x, 45; χιν, 9; xvi, 45; xvir, 6, 40 (PL.) et s'étonner des subterfuges auxquels ἃ recours la critique non croyante pour éluder cette conclusion.
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Les paroles qui précédent étaient bien adresses aux disciples, mais peutêtre d'autres personnes y assistaient. L'accent est ici sur κατ᾽ ἰδίαν. Jésus prend ses disciples à part, puisqu'il s'agit d’un privilège, du moins momentané. Il n’est pas encore question des oreilles, comme dans Mt., parce que la révélation (v. 21. 22) est surtout relative à la vue; ἅ se rapporte à ταῦτα (v. 21) pour le sens. Les disciples sont donc précisément ces enfants auxquels un mystère a été révélé, et ils doivent entendre que c'est la connaissance du Père et du Fils, manifestée par les actes et les paroles de Jésus.
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Comme ML, sauf « les rois » au lieu des « justes », « ont voulu » au lieu de « ont désiré ». Les rois sont en premier lieu David, auquel a été faite la promesse de la lignée royale, et ceux qui crurent plus docilement qu’Achaz à l’oracle messianique.d’Isaïe (vi). Sur la pensée, cf. Eph. ur, 2, texte qu'il faut méditer avant d'interpréter l'Ancien Testament comme s'il contenait déjà la lumière de l'Évangile. Tout l'ensemble depuis le v. 1 est vraiment décisif contre l'avènement soudain, réservé à l'avenir, d'un messianisme d'innocence et de bonheur absolu. Jésus envoie ses disciples annoncer que le règne de Dieu est proche, Il est même commencé, puisque leur prédication amène la chute de Satan. Cependant le Maître confirme expressément leur pouvoir, parce qu'ils en auront besoin dans leur lutte contre les puissances du mal, avant d'être admis dans le ciel. Puis il remercie le Père d'avoir révélé son secret aux humbles, secret qui n'est pas le jour du grand avènement, mais la connaissance mutuelle du Père et du Fils, révélée à ceux que le Fils choisit, et qui sont précisément ses disciples. Ils voient donc, ils entendent dès à présent ce que les prophètes ont tant désiré de voir et d'entendre, c'est-à-dire que le messianisme est inauguré et mis en acte par Jésus et par ses disciples. Dès à présent le Fils est là. La glorification du Fils de l'homme ne peut rien ajouter à ce qu'est le Fils par rapport au Père, puisqu'il a déjà tout recu. C'est vraiment la théologie de l'Incarnation, rattachée à l'attente d'Israël, désormais réalisée. Théologie, mais sans expressions mélaphysiques, telle qu’elle pouvait être enseignée aux « enfants Marcion a naturellement supprimé ce qui regardait l'attente des prophètes. Dans Tert. (adv. Murc, 1v, 25) : beati oculi, qui vident quae videtis; dico enim vobis quia prophetae non viderunt quae vos videtis. 25-29, QuesrioN D'UN DOCTEUR DE LA Lor (cf. Me. χη, 28-34; Mt. xx11, 34-40). Les textes de Mc. et de Mt. sont d'accord sur la circonstance : après que Jésus a fermé la bouche aux Sadducéens, un docteur l'interroge sur la Loi. Ici le docteur inierroge sur la vice éternelle, dans une autre circonstance el sans que la connexité des matières ni rien de serublable ait motivé un déplacement. Ce n’est donc pas le même cas (Schanz, Hahn, contre Holtz. B. Weiss, Loisy etc.). ΤΠ n'est pas étonnant que Jésus ait fait la même réponse aux deux questions. C'est bien le moins que sa doctrine n'ait pas varié sur le point capital. Quant au (jeune) riche, Mc. x, 17-22; Mt. xx, 46-22, Luc l'a en détail xvwu, 48-23.
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Kat ἰδού doit être très vague dans la pensée de Le., car l'entretien particulier avec les disciples est à tout le mains terminé. Ici, à cause de ἀνέστη, il semble que nous soyons dans une synagogue (B. Weiss, Holtz.). — νομικός est un terme de Luc (encore cinq fois), tandis que Mt. ne l'empluic que daus xxu, 35 (avec Tit. πὸ, 44 +). 11 est possible que le Mt. grec ait fait ici un emprunt à Luc; de même pour son πειράζων (ici ἐχπειράζων) qui doit être entendu dans Mt. d'une façon très atténuée pour correspondre avec le récit de Me., où le seribe a bonne volonté. — Ces expressions ne prouvent donc pas que Le. et Mt avaient la même source et qu'il n'y ἃ jamais eu qu'un voyuxéç dans la tradition évangélique. B. Weiss et Holtz. imaginent que Lc. a changé la queslion parce que la Loi n'intéressait pas les gentils. Mais alors pourquoi la citalion qui suit? On pouvait très bien alors interroger sur la vie éternelle; cf. Me. x, 47, ce qui ne veut pas dire que Le. a « pris » son texte dans Mc. (Loisy, ει, 350) qu'il ne retrouvera qu'à xvi, 18. — La question étant d'ordre pratique, le docteur semble avoir eu l'intention d'embarrasser le Maitre, plutôt que de le metre dans un mauvais cas vis-à-vis de lautorité doctrinale. D'après ce qui suit, il croyait en savoir plus long que celui qu’il interrogeait. — ἐχπειράζειν n'est que biblique; Paul (IL Cor. x, 9) l’emploie dans le même sens que πειράζειν.
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Très naturellement Jésus le renvoie à la Loi, dont les commandements règlent la conduite, et très finement il le prie de répondre lui-même. « Comment lis-tu? » ΝῊΡ ND est la formule rahbinique qui précède les citations bibliques, ou encore 24727 ἸΝῺ, « qu'est-ce qu'il y a d'écrit? » Même ΝΡ « lire », signifiait à lui tout seul « lire le Chmd ». Sans insister sur ce point, il est peu probable que Luc ait composé à son gré et pour les gentils celte introduction.
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Il n’est pas étonnant que le docteur réponde en citant Dt. vi, 5, qui est au début du Ckmd, prière ou plutôt coufession de foi, composée de Dt. vi, #-9; xt, 43-21 ; Num. xv, 37-41, que les Juifs doivent réciter deux fois chaque jour, et qui existait déjà au temps de Jésus. L'étonnant est qu’il ajoute l'amour du prochain d'après Lév. χιχ, 18, qui n'a jamais trouvé place dans le Chmü. L'Ancien Testament recommandait fort l'amour du prochain, même de l'étranger Lév. xix, 34; Dt. x, 19. La charité de miséricorde était le moyen d'être agréable à Dieu (Is. sv, 6 ss.). Les textes sont rès nombreux (CF. Diztuanx, Handbuch der Altt. Theologie, p. 433 ss.)\; mais ils attiraient peu les regards des docteurs. On ἃ cité un mot de Hlillel : « Aime les créatures et conduis-les à la Thora » (Aboth. 1, 12). Aqiba aurait indiqué le même passage que notre docteur, Lév. xx, 18, comme le principe fondamental de la Thora; mais nous ne le savons que par le Sifra Qedechim (ad h. L.). Les œuvres de miséricorde étaient recommandées comme le complément (Aboth. 1, 2) ou le principal de la Loi (ὃ. Sota 442). C'est à peu près tout ce que M. Perles ἃ pu trouver pour répondre à M. Bousset (Bousset’s Religion des Judeniums im neut. Zeitalter kritisch untersucht, Berlin 1903). Quelques citations de plus, ce ne serait guère en comparaison de l'expansion de charité du N. T. (cf. sur Mc. x, 31) débordant l'exclusivisme nationaliste des Juifs. De sorte que la réponse du scribe pourrait bien n'être en effet que l'écho de la prédication de Jésus lui-mème. El a pu l’entendre οἱ lui servir sa propre doctrine, se réservant de l’embarrasser sur le point de savoir qui esl le prochain. Ou bien on peut admettre que pour conduire sa narration au point voulu, Luc a attribué au docteur ce qui était l’enseignement du Maître. Ou enfin ce docteur avait mieux pénétré que le commun des autres l'esprit de la révélation ancienne. — Quant au texte du premier commandement, Le. énumère comme Mc. χα, 30 quatre facultés, une de plus que le D£. vi, 5, xapôta élant probablement une traduction plus littérale de 3), ajoutée à la traduction exacle διανοία. 11 y en a peut-être un indice dans le fait que Le. dit ἐκ... καφδίας, et ensuite met trois fois ἐν, tandis que Me. n’emploie que ἐκ et Mt. xxu, 37 que ἐν. L
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Jésus approuve la réponse, et ajoute quelques mots qui répondent exaclement à la question posée, Ce n'est donc point une citation du Lévitique xvi, 5 : καὶ ποιήσετε αὐτά’ & ποιήσας ἄνθρωπος ζήσεται ἐν αὐτοῖς. Jésus se place il est vrai sur le terrain de la Loi, mais sa réponse a une valeur éternelle, car le commandement de la charité demeure et c'est même toute Ja Loi nouvelle d'après saini Paul (Gal. v, 14). Si Paul prend à partie le texte du Lév., c'est en insistant sur ἐν αὐτοῖς, comme si la vie découlait de l'observation des multiples commandements, en tant que commandements,
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δικαιώσαι au sens de justifier sa conduite, cf. xvr, 45, d’après Jülicher ‘1, 594) et Loisy (τι, 353}; : « Le scribe veut dire que la recommandation d'ob- 80. om. ὃς p. uro)a6wv (T Η V) plutôt que add. (5). server la charité ne vient pas à propos en ce qui le concerne, parce qu'il a toujours accompli le précepte, et il demande envers quel prochain il pourrait se trouver en retard. » Mais la réponse de Jésus était exigée par la question et ne contenait aucune allusion dissimulée; elle n'était pas spéciale au devoir envers le prochain. D'ailleurs Lc. a présenté le scribe comme cherchant à embarrasser Jésus. On ne saurait éluder cette difficulté en disant avec Hahn que voyant qu'il a manqué son coup, il change de tactique et pose pour le zélé. Le scribe veut done se justifier d'avoir posé la question du début. Il répond avec promptitude (ce xail) comme un argumentateur -qui peut-être ἃ prévu et même amené la difficulté, qui en tout cas se jette sur la bonne objection. Luc qui lui a fait honneur d'une si belle réponse, insinue ici qu'il ne l'avait pas approfondie, que dans sa pensée le devoir envers le prochain se réduisait à peu de choses, et il fournit ainsi à Jésus une occasion d'expliquer la Loi dans un sens bien supérieur à celui qu'on lui donnait, en limitant d'ordinaire la charité aux devoirs envers les proches ou les nationaux. — πλησίον est adverbe, employé avec le génitif à la facon d'une préposition; l'art. est sous-entendu. [6] πλησίον μου [ὧν] tournure classique. Ὁ
10:30
ὑπολαμδάνω, seul cas de ce sens dans le N. T., n'a pas été employé sans dessein au lieu de l'innombrable ἀποκρίνομαι. Chez les classiques il signifie répondre, mais aussi prendre la parole en interrompant, sans doute pour mettre la discussion au point. Un homme quelconque, mais Juif selon toutes les vraisemblances, descendait de Jérusalem située à environ 740 mètres d'allitude, à Jéricho qui est à 350 mètres au-dessous du niveau de la mer. Le chemin traverse le désert aussitôt après le mont des Oliviers, et a toujours passé pour infesté par les brigands. Cette introduction pouvait être dite à la rigueur dans toute la Palestine, mais le plus naturel est qu'elle ait été proposée tout près des lieux. Des hauteurs de Béthanie où Jésus va se trouver, on voit la route et les rochers rougis par le manganèse que les Israélites appelaient la montée du sang (DY2TN ΓΟ Jos. xv, 16), de sorte que la tradition a été bien inspirée de placer l'auberge du bon Samaritain au château du sang, qal‘at ed-dam d'aujourd'hui. — λῃσταῖς indique les brigands classiques, qui vivent de pillage; dans ce cas quelques individus des tribus nomades voisines qui pillaient, comme ils l'ont fait longtemps, en tuant le moins possible, pour éviter la vengeance du sang. Si le pauvre homme a été roué de coups, c'est sans doute pour le punir de s'être défendu; les coups sont par-dessus le marché, καί — καί — ἐπιθέντες, cf. Act. xvi, 23. Il va sans dire que ces brigands ne l'ont pas traité en prochain, mais ceux-là sont hors la loi.
10:31
Dans cet entretien, il eût été peu conforme à la courtoisie de donner un rôle fâcheux à un pharisien ou à un scribe. Jésus choisit un prètre comme celui qui devrait avoir à cœur d'enseigner la compassion et de la pratiquer (Os. τν, 4-10). Qu'il ait voyagé pour ses fonclions ou pour ses affaires, celui-là passe par hasard, par rapport à l'événement. — συγχυρία « hasard », parce que le hasard est la coïncidence de deux causes non coordonnées. Ce terme très rare ἃ été employé par Hippocrate (Hobart, 30) dans le sens d'accident. Ici Vg. accidit ut. — ἀντιπαρῆλθεν, Sap. xvi, 10, dans le sens de « venir au secours », et encore Anth. xu, 8, « passer près de », peul-être ici passer de l’autre côté de la route. Il n’est pas dit que le prêtre ait eu peur. 1] ne pense qu'à lui, et, soit pour ne pas faire mal au blessé — ce qui pouvait avoir des inconvénients pour lui, — soit pour ne pas empêtrer sa monture, car lui aussi devait être à cheval ou à âne, il passe le plus loin possible, ou en tout cas sans s'arrêter. La note est l'indifférence et l'égoïsme.
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Le lévite vient ensuite selon l'usage de nommertoujours ensemble et dans cet ordre les prêtres et les lévites. 11 complète le tableau.
10:33
Le Samaritain n'a pas été choisi au hasard. C'était la nation que les juifs détestaient le plus (Eceli. c, 25 5.) d'une haine fraterneile, et qui le leur rendait. Mais pourquoi Jésus aurait-il voulu en ce moment donner le beau rôle à toute la nation? « Dans la conception primitive de l'histoire. le récit n'est pas destiné à relever les Samaritains ni à rabaisser le sacerdoce » (Loisy, 11, 357). Ni dans Luc non plus! le Samaritain est là pour créer le cas où l'exercice de la charité est le plus difficile à cause des haïines de race, et peut devenir le plus beau. Donc la parabole primitive avait déjà en vue non pas la comparaison de la charité et des sacrifices, mais différents cas où la charité cst exercée ou non par différentes personnes. — Cet homme aussi venait sans doute de Jérusalem, car la Samarie est sépare de la roule de Jéricho par des vallées infranchissables. On peut croire que Le. n'aura pas voulu répéter κατέδαινεν. De toute facon ὁδεόων prépare ce qui suit. Aucune réflexion chez le Samaritain, aucune hésitation non pa: εἰ} ἃ compassion (cf. vu, 13), et il.va agir en conséquence.
10:34
χκαταδέω el τραῦμα + N.T., mots usités chez les médecins, mais qui ‘étaient aussi du domaine palais Eccli. xxvit, 21 τραῦμα ἔστιν καταδῇσαι. Un médecin eût observé l’ordre inverse, car il fallait laver la plaie et l’oindre avant de la serrer, probablement avec un morceau d'étoffe que le Samaritain a pu trouver aisément dans son petit bagage; c'est précisément l'ordre recommandé par Hippocrate : ἄρου (d'arum) φύλλα ἐν οἴνω χαὶ ἐλαίῳ ἑψήσας προστιθεὶς χαταδεῖν (Ulcer. 881, Hobart); cf. Is. 1, 6 grec ἐπιθεῖναι οὔτε ἔλαιον οὔτε χαταδέσμους (l’hébreu place l'huile après la ligature, comme ici). L'usage de l'huile mêlée au vin (aseplisés:) se pratique encore en Palestine. Puisque l’on sait qu'il était très fréquent dans l’antiquité, à quoi bon l'hypothèse d'un état de la parabole où le vin était donné pour boire (Jülicher, τι, 590; Loisy, ᾿Επιδιδάσας xix, 35; Act. xxui, 24 ὋΝ, T., mais classique; cf. HI Regn. 1,38. Le blessé, demi-mort, ne pouvait se tenir en croupe, et le Samaritain eût pu difficilement le prendre devant lui; il est probable qu'il marche à pied, soutenant le blessé pour l'empêcher de tomber. — πανδοχεῖον est le Khan où il y a plus de place pour les bêtes que pour les gens. Celui dit « du bon Samarilain » est à peu près à moitié chemin entre Jérusalem et Jéricho. La distance totale n'étant que de 28 kilomètres, on ne s'y arrête que quelques instants. Soit à cause du blessé, soit pour une autre cause, le Samaritain passe la nuit à l'auberge. ͵
10:35
ἐπὶ τὴν αὔριον (Ac. 1v, 5), sous ent. ἡμέραν, — ἐκδάλων de sa ceinture ou de sa poche, ou de son couvre-lête. Deux deniers, c'est-à-dire la valeur de deux journées de travail (Mt. xx, 2). Le Samaritain n'est pas riche; c'est sans doute ce que la parabole insinue par ee détail, à l'éloge de sa charité. D'ailleurs, ne comptant guère sur la générosité de l'hôtelier, craignant que le blessé ne soit mal soigné, ou mis à la porte, ou importuné, il s'engage à payer loule la dépense à son voyage de retour qui ne peut manquer. — ἐπανέργεσθαι χιχ, 55 + N. T., mais classiques et LXX. — Avec quel soin Luc a écrit ce charmant tableau, dont les traits sont si dignes du Maitre!
10:36
La question se déduit naturellement de la parabole. L'objet de la charité étant le même pour tous, on ne pouvait la conclure en demandant quel est cclui qu'il fallait traiter comme prochain. Ce qui s'imposait, c'était une comparaison entre les trois personnes. Sont-elles en opposition comme les sacrifices et la miséricorde (Holtz.) dans le sens d'Osée νι, 6, cité dans M. 1x, 43; xu, 7? Non, car le prètre n'est pas là dans l'acte de son sacerdoce; il passe par hasard, et - s'il fallait arriver à ce sens, pourquoi un Samaritain plulôt qu'un pieux laïc? La question qui coule de source est donc bien celle-ci : quel est celui des trois qui a le mieux pratiqué la miséricorde? Mais, sous cette forme, la parabole ne se liait pas au dialogue. Klle s’y raltache si Jésus demande qui s'est comporté comme prochain. — Evidemment la réponse à la question posée au v. 29 n'est pas directe. Mais si le Maitre avait voulu répondre directement, aurait-il pris le détour d'une parabole ? Posée spéculativement et à propos de la Loi, la question : quel est mon prochain ? semble dire : envers qui suis-je tenu à observer le préceple? C'était provoquer une discussion délicate, où la raison pouvait objecter des difficultés plus ou moins plausibles, s'il s'agit d'un ennemi, sil attaque les armes à la main, etc. Jésus transporte la question dans le domaine des faits. Elle est tranchée par la miséricorde d'un Samaritain envers un homme qui souffre et dont il ne s'informe pas. Et il se trouve que cette solution du cœur résout tous les cas théoriques. C'est de cette façon que pendant la guerre les femmes de France ont su quel était leur prochain. 1] ne convient sans doute pas d'exiger de qui donne de si hautes lecons de [65 présenter dans le cadre scolaire des demandes et des réponses.
10:37
La réponse élait dictée par la question; elle est naturelle, et on n'a pas le droit de dire que le docteur ἃ évité de rendre hommage à un Samaritain. La recommandation de Jésus est très générale, il ne dit pas : donc même un à 38. τὴν ouxay (T Η) où τὸν orxov αὐτῆς (S V). 39. Mapa (5) plutôt que Μαριαμ (T Η ἡ). ennemi peut être le prochain, ni : tous les hommes sont ton prochain. Mais Sois charitable envers tous ceux qui ont besoin de ton secours. N'est-ce pas la solution pratique du précepte? — μετ᾽ αὐτοῦ après ποιήσας est un hébraïsme; Cf. 1, 58. 72. — Field (Otium Norvicense, nr, 63) a montré que χαί ne peut être copule; καὶ σύ répondant à l'hébreu DANTD3 : « Va toi aussi, et fais », étant peu vraisemblable, il reste de ponctuer : « Va », (pour congédier le docteur), « toi aussi fais de même ». — ποίει montre que Jésus n'a pas perdu de vue le point capital (v. 28); la première exhortation générale a élé précisée par la suite du discours (ὁμοίως); καὶ ζήσῃ allait de soi. On peut voir dans Kn. les sens allégoriques des anciens : Le Christ est le bon
10:38
πορεύεσθαι peut être entendu d'un voyage déterminé ou des courses du Sauveur. Au surplus, d'après Le. lui-même (x, 1), son programme était moins un voyage en ligne dr oite que des courses dans le pays. 11 semble d’abord entrer chez Marthe pour la première fois, mais quand? Le. n’indique rien de précis, si ce n'est que dans sa pensée nous ne sommes pas en Galilée, et s’il avait voulu opposer l'hospitalité de Marthe au refus des Samaritains (ix, 53), il l'aurait racontée plus tôt. Marthe est Rn1, nom propre masculin chez les Nabattens, mais féminin sur un ossuaire hébraïque de Clermont-Ganneau, Rev. arch. 1883, I, p. 264 n° 7; masculin et féminin dans le Talmud. Le sens du féminin est « maîtresse » (héb. nn). IL n'était pas tellement commun que plusieurs couples de sœurs se soient appelées Marthe et Marie dans la première communauté chrétienne. Marthe était évidemment la maîtresse de maison, peut-être simplement parce qu'elle était l’atnée. Si elle eût été mariée, c'est son mari qui eût
10:39
καὶ τῇδε (au lieu de ταύτῃ) style des LXX; cf. Gen. xxv, 24; xxxvur, 27 (Debr. ὃ 289). Luc présente ici Marie, sœur de Marthe, comme une personne dont il n'a jamais parlé : ce n’est ni la pécheresse, ni Marie, surnommée Magdeleine (vin, 2); ici son nom est même présenté à la façon d'un surnom (νι, 15). La fille de Boéthos est nommée Martha (ὁ. Gît 562), mais aussi Mariam dans un midrach. Les deux noms commençant par Mar (donc l'hébreu était Mariam, non Miriam) semblaient s’appeler l’un l'autre (Levy, Weuhebr... Wôrterbuch 5. v.). — καί signifie même. Non seulement elle écoutait le Maitre, maïs elle étail si captivée par ses paroles, que, pour n’en rien perdre, elle s'était assise à ses pieds (Mald. B. Weiss, Holtz.); cf. x, 30. παραχαθεσθεῖσα est un aor. {er de forme passive de παρακαθέζομαι; cf. Jos. Ant. VI, xr, 9. Cependant on n'est pas encore à table. Le Sauveur, fatigué de la route, semble s'être assis; il annonce aussitôt la parole de Dieu à ceux qui étaient là. Marie n’élait pas seule auprès de lui, comme la représentent les images, mais elle se montrait plus atlentive que personne, dans l'attitude d’un disciple (Act. xxn, 3).
10:40
εἰπε (8 V) plutôt que εἰπὸν (T H).
περισπάω signifie « attirer, détourner l'attention » et non s'occuper (Vg. satagebat). Marthe se laissait distraire. Elle aussi avait donc essayé d'écouter, mais on venait lui demander des ordres, elle sortait pour s'occuper de la réception. Cette nuance lui est très favorable; d'après la Vg. on dirait qu'elle ne s’est jamais occupée que des choses matérielles. Marie écoutait le Seigneur ἀπερισπάστως (1 Cor. vit, 35). La διακονία étant πολλή n'est pas le service de la 42. ολίγων --- ενος (H) plutôt que svos δὲ ἐστιν χρεια _ Lib mais non om, ἢ evoc (S), ni om. tout, D etc. table (cf. Jo. xir, 2) mais tous les préparatifs pour l'hospitalité, surtout, à vrai dire, la préparation du repas. — ἐπιστᾶσα, non pas comme dans τι, 9. 38 « étant survenue » (Schanz), car elle allait et venait, mais au sens ordinaire de s’arrêter en face de quelqu'un, τν, 39 ete. Elle inlerrompt ses allées et venues et se plante en face du Seigneur pour lui dire ce qu'elle a sur le cœur. — οὐ μέλει σοι (cf. Me. 1v, 39) est très familier οἱ indiqueraït une intimité déjà commencée, — κατέλειπεν, l'imparf. indique que cela dure dès le début : Marie n'a pas abandonné (reliquit) sa sœur; elle ne l'a pas aidée dans celle circonstance où Marthe avait besoin de secours. Celle-ci sait qu’un mot de Jésus sera promptement écouté de Marie, ce qui aussi suppose des relations déjà établies.
10:41
μεριμνάω indique une préoccupation de l'âme, une division (μερίς partie) entre différents (πολλά) objets qui la tiraillent, d'où résulte le trouble, même extérieur : θορυδάζομαι comme θορυδοῦμαι. Tant que Marthe n’a pas pris sa sœur à partie, le Seigneur ne lui a pas fait de reproches. D'après la parabole du bon Samaritain, sa sœur devrait l'aider si elle avait besoin d'elle. Mais en réalité 6116 crée sans nécessité cette situation; son trouble n'est pas justifié. 43) Critique textuelle. Quatre lecons : 1) la plus complète ὀλίγων δέ ἐστιν ἡρεία À ἑνός (H) d'après N B (χρεία ἐστίν), 1, 4. 33 bah. Or. Bas. Jér, 2) la plus courte, qui omet tout D syrsin. latt. (α b ce ff il) Amb. 3) ὀλίγων δέ ἐστι χρεία (S) d'après 38 un ms. boh. syrpal.
10:1
… dall'Incarnazione alla fine del mondo, senza attardarsi alle contingenze esterne particolari: l'economia del Nuovo Testamento vi si snoda nelle sue linee salienti di aspro conflitto alfine vittorioso tra «le due città», quale la presenta il Vangelo (Mt. 10, 16-39; Lc. 10, 1-24; 17, 20-37; 18, 7-8; cf. Io. 15-17). Agostino aggiunge: «Sic eadem multis modis repetit, ut alia atque alia dicere videatur, cum aliter haec ipsa dicere vestigatur» (ibid., XX, 17).
… Una volta sono inviati in missione (ἀνέδειξεν): Lc. 10, 1. Il loro numero è ora 70 (οἱ ἑβδομήκοντα), ora 72. È descritto (Lc. 10, 17) il brillante successo di questa prima predicazione, che il Maestro potenziò con miracoli. …
8) Dalla festa dei Tabernacoli, ott. 28, all'ultima Pasqua, marzo 29 (apr. 30). - G. si reca a Gerusalemme per la festa dei Tabernacoli (Io. 7, 2-7); nel viaggio manda i 72 discepoli, è accolto a Bethania da Marta e Maria (Lc. 10, 1-42), insegna il Pater noster (ibid. 11, 1-13); nell'arrivo a Gerusalemme insegna nel Tempio e si manifesta solennemente nell'ultimo giorno della festa (Io. 7, 2-53), libera l'adultera …
10:3
LUPO. - Nell'arcosolio di Celerina, nel cimitero di Pretestato, Susanna è rappresentata come una pecora tra due lupi, indicati quali seniores. È evidente l'allusione all'innocenza e alla fede assalita dai nemici, secondo l'armonimento del Signore ai discepoli (Mt. 10, 16; Lc. 10, 3).
Tali concezioni sono fondamentalmente erronee perché contrarie al concetto evangelico del regno di Dio in terra, in cui ci saranno sempre sofferenze (Mt. 5, 11; Lc. 9, 23; Io. 15, 20; Act. 14, 25; Rom. 8, 29) e imperfettono (Mt. 13, 24-30, 47; Lc. 10, 3). L'opinione del Chaubaty è da ritenere un grave errore, poiché nega quanto è definito nel Concilio di Trento intorno al peccato originale, che intaccherà tutte le generazioni discendenti …
10:6
… Dio infatti è «Dio della pace» (Rom. 15, 33; 16, 20; I Cor. 14, 33; II Cor. 13, 11; ecc.), e chi è «figlio di pace» (Lc. 10, 6) gli somiglia e gli appartiene. …
10:7
… pagamento della d. nel Vecchio Testamento furono fatti rivivere nel Nuovo, ma la d. non sorse subito come istituto a sé. Sebbene fin da principio s. Paolo avesse fatta l'applicazione della massima evangelica « dignus est operarius cibo suo » (Mt. 19, 10; Lc. 10, 7) ai ministri dell'altare « qui altari deserviunt cum altari participant... » (I Cor. 9, 13), tuttavia l'afflusso spontaneo di offerte e l'esercizio spontaneo di alcune professioni …
… Il l. è una legge che tutti obbliga, onde procurarsi il necessario per l'esistenza, e ad esso deve quindi essere corrisposto un giusto salario (Lc. 10, 7: «l'operaio è degno della sua mercede»; Mt. 10, 10); l'ozio va condannato (cf. la parabola dei talenti, ibid., 25, 30). Il l. però è non solo un fattore economico, ma insieme un mezzo …
10:9
… promesse ed il patto di Dio con A. (Lc. 1, 55-73) che si verificano in Gesù, « figlio » del patriarca (Mt. 1, 1; Lc. 3, 34). Gesù stesso dà ad una malata e a Zaccheo questo titolo « figlio di A. » di cui gli Ebrei erano particolarmente fieri (Lc. 13, 16; 10, 9; Mt. 3, 9; Lc. 3, 8; Io. 8, 39), ma dichiara che non è la discendenza carnale, bensì la imitazione delle opere di A. che vale (Io. 8, 33-44). A. è in cielo (Lc. 13, 28) e giudei e …
APOSTOLI (GR. ἈΠΌΣΤΟΛΟΣ «INVIATO», DA ἈΠΟΣΤΈΛΛΩ)
… L'a. è l'annunciatore del vicino regno di Dio (Mt. 10, 7; Lc. 10, 9) in Israele (Mt. 10, 5 sg.) mandato da Gesù. …
… « Il R. di D. è qui »: Mc. 1, 15 (piuttosto che « è vicino »; cf. J. Bonsirven, Les enseignements de Jésus Christ, Parigi 1946, p. 43). Con questo (cf. anche Lc. 10, 9; 11, 20) Gesù annunzia e fa annunziare dai discepoli che il Regno è già venuto: esso è già in mezzo al popolo (Lc. 17, 21). Pure esso è una realtà in divenire, che continuamente
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COROZAIN. - Città della Galilea più volte visitata dal Salvatore, ma che non ne accolse il messaggio e fu insieme a Cafarnao e Bethsaida compresa nella maledizione riferita da Mt. 11, 20-24; Lc. 10, 12-15.
… Gesù ne parlò spesso nella sua predicazione (Mt. 11, 22-23; 12, 41; 16, 27; 26, 64; Lc. 10, 12-14; 11, 31-32; Io. 5, 29; 12, 48) e ne descrisse con magnificenza i particolari nel discorso escatologico: «Quando il Figlio dell'Uomo verrà nella sua gloria e tutti gli Angeli con lui, …
La catastrofe, già presentata da Mosè (Deut. 29, 22) come immagine dei castighi che colpiranno i nemici di Dio, è spesso rievocata nella tradizione biblica o con il solo nome di S. (Ez. 16, 49; Mt. 11, 23-24; Lc. 10, 12) o associata con G. (Am. 4, 11; Is. 1, 9; 13, 19; Ier. 23, 14; 49, 18; 50, 40; Mt. 10, 15; Rom. 9, 26; Iud. 7; II Pt. 2, 6: esempio per quelli che in avvenire sarebbero vissuti da empi).
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TIRO (EBR.-FENICIO ŞOR, ŞOR; CF. ŞOR « ROCCA »; GR. TOPOÇ; MOD. ŞUR)
Nell'età persiana ed ellenistica l'importanza di T. andò diminuendo; rimase però il grande ricordo della potenza passata, ordinariamente in unione con Sidone, come mostrano le allusioni del Vangelo (Mt. 11, 21-22; 15, 21; Mc. 3, 8; 7, 24, 31; Lc. 6, 17; 10, 13 agg.), insieme con un certo movimento nel suo porto (Act. 21, 3-7).
10:15
… I nazareni sono invidiosi per i miracoli di cui C. era stata la sede fortunata (Lc. 4, 23); ma Gesù minaccia severissimo castigo a C. per la sua incredulità (Mt. 11, 23; Lc. 10, 15).
candidati alla gehenna negli insultatori dei fratelli (Mt. 5, 21-26), negli ipocriti (Mt. 11, 23; 23, 15; 24, 51; Lc. 10, 15), negli apostati (Mt. 10, 28; Lc. 12, 5), in coloro che vogliono servire due padroni (Lc. 5, 29-30; 18, 9). Di particolare forza la frase: « E se la tua mano ti avrà scandalizzato, …
… Iud., III, 8, 5). Nel Nuovo Testamento la f. è detta ᾱᾱᾱ, il cui dominio non è sulla terra (cf. Sap. 1, 14), ma sotto (Mt. 11, 23 = Lc. 10, 15; Apoc. 9, 1). Dio ha inabissato nel Tartaro (ἐταρτάρωσα) gli angeli ribelli, chiudendoli in quelle cavità tenebrose (II Pt. 2, 4); così anche Enoch 10, 12; 18, 11-19, 1; 88, …
10:16
APOSTOLI (GR. ἈΠΌΣΤΟΛΟΣ «INVIATO», DA ἈΠΟΣΤΈΛΛΩ)
… Con l'ascensione di Gesù gli a. diventano anche i vicari di Cristo in un senso più concreto di prima (Lc. 10, 16; Mt. 10, 40; Io. 13, 20; 17, 18; cf. I Clem., cap. 42, ecc.). …
… Non solo Gesù Cristo ha detto agli Apostoli: « Chi disprezza voi, disprezza me; e chi disprezza me, offende Colui che mi ha mandato (Lc. 10, 16) »; ma ha soggiunto: « Chi crederà, sarà salvo; chi non crederà sarà condannato » (Lc. 16, 16; Mt. 10, 14). S. Ignazio martire, dice francamente ai fedeli: « Non ingannatevi: chi vive …
… Egli ha parlato di una sua Chiesa e ne ha indicato la pietra di base (Mt. 16, 18). Chi si estrania da questa pietra si estrania dalla Chiesa di Cristo e si estrania da Cristo stesso che con la Chiesa si è identificato: «chi ascolta voi ascolta me» (Lc. 10, 16).
… Perciò egli sa che tutti hanno bisogno di lui; rigettare lui è rigettare il Padre (Mt. 10, 32-40; Lc. 10, 16).
… Ora la missione e il potere di Cristo ebbero per oggetto la predicazione della dottrina ricevuta dal Padre: cf. Mt. 18, 18; 28, 18-20; Mc. 16, 15-16, 20; Lc. 10, 16; Rom. 1, 5; I Cor. 1, 17; II Cor. 5, 20; 10, 4; I Tim. 1, 19; I Io. 2, 24; II Io. 1, 10.
… maestro di verità ed affidò agli Apostoli il compito di continuare l'opera sua, facendoli garanti della genuinità dell'insegnamento: « Chi ascolta voi, ascolta me, chi disprezza voi, disprezza me. Chi poi disprezza me, disprezza Colui che mi ha mandato » (Lc. 10, 16). « Ecco io sono con voi fino alla consumazione dei secoli » (Mt. 28, 18 sgg.). …
RELIGIONI, STUDIO COMPARATO DELLE
… Lasciamo la Chiesa giuridica e torniamo alla Chiesa di amore, alla Chiesa primitiva ». Salvo poi a trascurare ben altri testi (Mt. 16, 16; Io. 3, 18; Lc. 10, 16; Mt. 16-19; II Io. 10-11, ecc.), alcuni filosofi, più o meno familiari con il Nuovo Testamento, non trasciscano di rimandare, a questo proposito, alle parole di Cristo e dei suoi …
… I v. sono «veri doctores seu magistri» (can. 1326), che prolungano nel tempo l'insegnamento divino-apostolico: «Chi ascolta voi, ascolta me» (Lc. 10, 16).
10:17
APOSTOLI (GR. ἈΠΌΣΤΟΛΟΣ «INVIATO», DA ἈΠΟΣΤΈΛΛΩ)
L'obbligo di rendere conto del lavoro apostolico (Mc. 6, 30; Lc. 9, 10; 10, 17) viene ora fissato per la seconda venuta di Cristo (I Cor. 4, 4; Phil. 1, 6, 10 sg.). …
… Egli conferisce il potere di scacciarli ai suoi apostoli, i quali alcune volte se ne valgono con tutta facilità (Mc. 6, 13; Lc. 10, 17), mentre altre volte non riescono a farsi ubbidire dai d. più maligni, che non si discacciano se non con il digiuno e con la preghiera (Mt. 17, 14-20; Mc. 9, 15-28; Lc. 9, 38-40).
… Una volta sono inviati in missione (ἀνέδειξεν): Lc. 10, 1. Il loro numero è ora 70 (οἱ ἑβδομήκοντα), ora 72. È descritto (Lc. 10, 17) il brillante successo di questa prima predicazione, che il Maestro potenziò con miracoli. …
Il Figlio di Dio, all'opposto, è venuto a disfare l'opera del diavolo (I Io. 3, 8), e gli Apostoli sono a loro volta investiti dal Maestro del potere di « cacciare i demoni » (Lc. 10, 17-19). Gesù ingaggia la lotta finale il dì della Passione (Io. 12, 31 sg.; 14, 30; 16, 11), con una battaglia virtualmente già vinta.
… Dämonologie, Copenhagen 1948; M. Zerwick, Vidi Satanam sicut fulgo de caelo codenem (Lc. 10, 17-20), in Verbum Domini, 26 (1948), pp. 110-14; id., « In Berleub, principe daemoniorum », Lc. 12, 14-28, ibid., 29 (1951), pp. 44-48; R. R. Schärf, Die Gestalt des Satanas im Alten Testament, …
… Il Vangelo descrive molte liberazioni di indemoniati compiute da Gesù con il solo comando (Mc. 1, 34; 9, 24; Lc. 8, 30; 11, 14-26). Gesù dà come caratteristica del Regno di Dio da lui fondato l'espulsione di Satana e dei suoi demòni (Mt. 12, 28; Lc. 10, 17; 11, 20) e trasmette questo carisma esorcistico ai suoi Apostoli, alla sua Chiesa (Mt. 10, 1; Mc. 16, 17). Gli Apostoli espellevano a loro volta gli « spiriti immondi » (Act. 5, 16; …
10:18
… Gesù ha detto ai suoi discepoli: «Io vedevo satana che cadeva dal cielo come una folgore» (Lc. 10, 18). Il diavolo cadde perché «non perseverò nella verità» (Io. 8, 44). S. Pietro parla espressamente di «angeli che hanno peccato e che Dio ha precipitato nell'inferno» (II Pt. 2, 4). …
santi plaudono alla caduta del d. (cf. Lc. 10, 18; Io. 12, 31), il quale fa «guerra ai rimasti del seme della Donna» (Apoc. 12, 1-17). È, in forma più drammatica, «l'ostilità» descritta in Gen. 3, 15 (J. Bover, p. 325 sg.) tra …
Alla caduta di L. espressa in Is. 14, 12 sembrano alludere Lc. 10, 18 e Apoc. 9, 1-11 (L. che s'inabissa è Abaddon [v.]). …
… nell'essere liberato dal dominio di S. (Act. 26, 18). Chè ogni male, fisico e morale, è sotto il controllo di S. La donna che «aveva uno spirito d'infermità da 18 anni era legata da S.» (Lc. 13, 11, 16). Quando gli Apostoli espellono i demōni, S. crolla (Lc. 10, 18; v. LUCIFERO).
… Tale fu il peccato di Lucifero, che osò mettersi in opposizione a Dio stesso con la blasfema sfida: Salirò al cielo, ... sormonterò l'altezza delle nubi, sarò simile all'Altissimo (Is. 14, 13-14); e ne fu tosto punito con l'inferno (cf. ibid., 14,15 e Lc. 10, 18). Tale è anche il peccato di coloro che rifiutano di sottomettersi all'autorità della Chiesa, o di accettare il suo magistero.
10:19
… non si può stabilire nessuna amicizia e verso di lui non può esservi sottomissione (cf. I Cor. 10, 20); è lecito invece scongiurarlo imperativamente, perché, in nome di Dio, non arrechi danno alcuno, spirituale o temporale (cf. Mc. 16, 17; Lc. 9, 1; 10, 19; Act. 19, 13). Questo s. si chiama propriamente esorcismo (v.). …
10:21
… ingegnose glosse, di edulcorare e di «adattare ai tempi» il Vangelo delle b. Solo lo sparuto gruppo degli oscuri eroi che seguono Gesù fino alla piena vittoria sul mondo assapora, in silenzioso amore e tormento, la perfetta letizia (Mt. 11, 25-30; Lc. 10, 21; 12, 32; Io. 16, 20-22, 32-33; II Cor. 4, 6-18; 5, 14-18; 6, 2-10 e cf. 7, 4-6: Paolo sperimenta in sé il divino paradosso, che non è di parole, delle b.).
10:22
GIOVANNI, APOSTOLO, EVANGELISTA, SANTO
… Gesù conosce i pensieri segreti dei cuori (Mt. 9,4 e par.), « manderà i suoi angeli » (Mt. 13,41); passo « giovanneo » dei Sinottici (Mt. 11,27; Lc. 10,22); Gesù « è figlio del Dio vivente » (Mt. 16,16; 26,64). Nel IV Vangelo, d'altronde, Gesù si serve di un flagello di corde (2,15); stanco si siede (4,6); si dice « uomo » (8,40); sputa …
… gli uomini e promette la vita eterna a chi lo ama sopra tutte le cose (Mt. 7, 22 e 25, 31; 8, 21 e 10, 37; 19, 21; Lc. 9, 59 e 6, 22; Mc. 10, 21); soltanto il Figlio conosce il Padre perfettamente, come il Padre conosce il Figlio (Mt. 11, 27 e Lc. 10, 22). Il grido di Pietro: « Tu sei il Cristo, Figlio del Dio vivo », a Cesarea, è verità sovrumana, manifestata all'Apostolo direttamente dal Padre celeste (Mt. 16, 16-17) e Gesù stesso …
10:25
ARSENIO, DETTO IL GRANDE (ἈΡΣΈΝΙΟΣ Ὁ ΜΈΓΑΣ), SANTO
Sotto il suo nome vanno due brevi scritti sulla vita ascetica (PG 66, 1617-26): Doctrina et exhortatio, Διδασκαλία καὶ παρανείας; In nomicum tentatorem, Εἰς τὸν πειραστὴν νομικὸν (cf. Lc. 10, 25), in cui afferma la necessità di purificare l'uomo interiore. …
10:26
I. NOME, ARGOMENTO. - Già in documenti che risalgono al sec. IV a. C. il libro è chiamato Tôrâh, hat-Tôrâh « (la) legge » (Neh. 8, 2), nome rimasto nell'uso comune ebraico (Lc. 10, 26); meno spesso « Libro di Mosè », « Mosè » (ibid. 8, 1; 13, 1; Lc. 16, 29). Nell'uso ecclesiastico greco fin dal sec. II d. C. (Origene, In Io., 13, 16) prevalse il nome (ἡ) Πεντάτευος, …
II Par. 31, 3; ecc.; Eul. 3, 2; Neh. 8, 1-3. Al tempo di Cristo t. designava i 5 libri mosaici (ὁ νόμος; Lc. 10, 26; ὁ νόμος Μουσέως; Lc. 2, 22) e talora, dalla parte principale, tutte le antiche Scritture (ὁ νόμος; I Cor. 14, 21).
10:27
… gli altri comandamenti come sui consigli, ossia il precetto dell'amor di Dio e del prossimo: «Amerai il Signore tuo Dio con tutto il tuo cuore, con tutta la tua anima, con tutte le tue forze, con tutto il tuo spirito e il prossimo tuo come te stesso» (Lc. 10, 27). Questo precetto, il quale domina il Decalogo, è molto superiore all'ideale di forza dominatrice degli eroi barbari, come pure a quello della saviezza speculativa dei filosofi greci, …
… Essa è inoltre dimostrata da quei testi della S. Scrittura sia del Vecchio sia del Nuovo Testamento (Prov. 8, 17; Lc. 10, 27-28; Io. 14, 21-23; I Pt. 4, 8; I Io. 4-7) in cui è detto che all'amor di Dio, dal quale appunto procede la c., è unita l'amicizia del Signore, la remissione dei peccati con tutti …
Tale verità ebbe conferma dalla predicazione di Cristo o degli Apostoli (cf. Mt. 19, 16-17; Mc. 10, 17-18; Lc. 18, 18-19; e ancora: Mt. 4, 10; Mc. 12, 30; Lc. 4, 8; 10, 27: la fonte comune di questi ultimi testi è Deut. 6, 5; cf. pure I Cor. 8, 4-6). E in seguito, come giustamente osserva A. Harnack, il contrasto tra m. e politeismo fu veramente, fin entro il
10:30
ADOMMIM (EBR. MA'ALEH-ADUMMIM «SALITA DEI ROSSI», CIOÈ «SALITA ROSSA»)
a sinistra; ma, prestandosi le sinuosità della strada, nell'antichità (Lc. 10, 30) come ai nostri giorni, ad atti di brigantaggio, la fantasia popolare vide nelle macchie rossastre il sangue dei viaggiatori assassinati. …
… parabola del ricco epulone e del povero Lazzaro, Lc. 16, 19-31, dell'economo infedele, Lc. 16, 1-13; il giudizio finale, Mt. 25, 41-46), sottolineando che l'aiuto deve essere dato a tutti, anche agli stranieri e ai nemici (parabola del buon Samaritano, Lc. 10, 30-37) e senza ostentazione (Mt. 6, 2-19). Soprattutto Gesù Cristo ha dato a tale aiuto materiale un nuovo potente impulso, dichiarando di considerare come fatto a sé tutto quello che si …
10:31
… Vie orientali e vie occidentali, Bari 1931; G. Bardy, La vie spirituelle d'après les Pères des trois premiers siècles, Parigi 1935). Origene è forse il primo che, a proposito di Lc. 10, 31 sg., identifica Maria come simbolo della v. c. e Marta dell'attiva (In Ioan., 11, 18 Irgm. 80; Klostermann, IV, p. 547): «Εἴπερ δὲ σύμβολόν ἐστι Μαρὶκ μὲν τοῦ θεωρητικοῦ βίου, Μάρθα δὲ …
10:32
LEVITI (EBR. LĒWĪ, PLUR. LĒWĪJĪM; GR. LĒWĪJĪ, PLUR. - AI)
… Iud., 12, 3, 3) e nuovi (p. es., l'uso dell'abito, di lino come i sacerdoti: ibid., 20, 9, 6-7), e occupati in vari impieghi (giudici: ibid., 4, 8, 14, ecc.) rimangono nelle epoche posteriori fino al Nuovo Testamento (Lc. 10, 32; Io. 1, 19; Act. 4, 36), con complicazioni varie nell'ordinamento giuridico e cerimoniale talmudico.
10:34
ADOMMIM (EBR. MA'ALEH-ADUMMIM «SALITA DEI ROSSI», CIOÈ «SALITA ROSSA»)
… Una tradizione pone in quelle vicinanze l'albergo del buon Samaritano (Lc. 10, 34).
10:38
Nella S. Scrittura sono dati dai Padri come testi basilari Gen. 29, 16 sg. e Lc. 10, 38 sg. (C. Buttler, op. cit., p. 135 sg.; P. Zanfrognini, Azione e contemplazione. …
GIOVANNI, APOSTOLO, EVANGELISTA, SANTO
… Si badi però a quanto si ha in Mt. 23, 37: « Gerusalemme, quante volte volli radunare i tuoi figli », e 26, 55: « Ogni giorno sedevo tra voi (gerosolimitani) insegnando nel Tempio »; cf. Lc. 10, 38; Act. 10, 39: « Quello che fece nella regione dei Giudei ed a Gerusalemme ». Inoltre G. narrando come Cristo dalla Galilea « ascese » (2, 13; 5, 1; 7, 10, 14), ed « andò » in Galilea …
Non hanno consistenza le obbiezioni che parlano d'un risveglio da morte apparente (basta pensare ai 4 giorni!), oppure di un'amplificazione dei racconti sul mendico Lazzaro (Lc. 16, 20-31) o su Marta e Maria (Lc. 10, 38-42).
… (ibid. 9, 54), da Pietro (ibid. 22, 8), da Cleophas (ibid. 24, 18), dal diacono Filippo (Act. 21, 8), particolarmente al corrente di quanto riguardava la Samaria (Act. 8, 5-8; Lc. 9, 52-56; 17, 11-19). Le pie donne (Lc. 8, 2-3; 23, 55), Marta e Maria (ibid. 10, 38) hanno potuto informarlo di episodi che specialmente le riguardavano. …
MARIA MADDALENA (MAGDALENE), SANTA
bito a parlare delle pie donne guarite da spiriti immondi e da infermità che seguivano Gesù: tra queste elenca M. M. senza accennare alla peccatrice (Lc. 8, 1-2). Più innanzi (ibid. 10, 38-42) parla delle sorelle Marta e Maria senza identificare quest'ultima con qualcuna di quelle presentate prima. …
… Il nome in aramaico significa « signora ». È menzionata per la prima volta da Lc. 10, 38-42 in un villaggio della Galilea, ove ospitò Gesù, e si « affannava » a preparargli una degna accoglienza, mentre la sorella Maria sedeva tranquilla ad ascoltare il Maestro. …
… Difatti, se il P. fu insegnato poco dopo l'episodio di Betania, che immediatamente precede (Lc. 10, 38 sg.), è molto probabile che ciò avvenisse nei pressi della stessa borgata, vicino alla vetta dell'Oliveto.
10:39
3. Sorella di Lazzaro, sempre a Bethania, in atteggiamento di quieta contemplazione ai piedi di Gesù (Lc. 10, 39-42), o di grato amore nella cena dopo la resurrezione del fratello (Io. 11, 1-33), quando unse il capo e i piedi del Signore (Io. 12, 1-8; Mt. 26, 6-13; Mc. 14, 3-9). Meritò da Gesù la …
10:41
… Il suo esempio classico è quello dato nelle riunioni della comunità primitiva di Gerusalemme (Act. 2, 46-47), libere da ogni accezione di persona (Iac. 2, 1-4), da ogni contrasto egoistico (I Cor. 11, 20-22), da ogni calcolo nascosto (Lc. 14, 11-14), anzi da ogni affaccendarsi (Lc. 10, 41-42). Di tale s. nel convivere, tutta accoglienza modesta e schiettezza, la città di Siena nel
10:42
… grato amore nella cena dopo la resurrezione del fratello (Io. 11, 1-33), quando unse il capo e i piedi del Signore (Io. 12, 1-8; Mt. 26, 6-13; Mc. 14, 3-9). Meritò da Gesù la lode di avere scelto « la parte migliore », la sola cosa davvero necessaria (Lc. 10, 42) e di aver anticipato nell'unzione la preparazione sepolcrale del suo sacratissimo corpo, difendendola contro il venale malcontento di Giuda (Io. 12, 8; Mt. 26, 6-13; Mc. 14, 6-9). …
Douay-Rheims (Challoner) · Vulgata Clementina · Douay-Rheims originale (Reims 1582), trascrizione 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')). Pubblico dominio.