He threateneth the Iewes to be forsaken vnles they doe penance, 10 and confoundeth them for maligning him for his miraculous good doing on the Sabboths. 18 but his kingdom (the Church) as contemptible as it seemeth to them now in the beginning, shal spread ouer al the world, 20 and conuert al, 23 and what an hartsore it shal be to them at the last day, to see them selues excluded from the glorie of this kingdom, and the Gentils admitted in their place. 31 foretelling that it is not Galilee that he feareth, but that obstinate and reprobate Hierusalem vvil nedes murder him, as also his messengers afore and after him
1And there were present, at that very time, some that told him of the Galileans, whose blood Pilate had mingled with their sacrifices.Nello stesso tempo vennero alcuni a dargli nuove di que' Galilei, il sangue de' quali Pilato mescolato avea con quello de' loro sagrifizj.AND there vvere certaine present at that very time telling him of the Galilaeans, vvhose bloud Pilate mingled vvith their sacrifices.Aderant autem quidam ipso in tempore, nuntiantes illi de Galilæis, quorum sanguinem Pilatus miscuit cum sacrificiis eorum. 2And he answering, said to them: Think you that these Galileans were sinners above all the men of Galilee, because they suffered such things?Ed egli rispose loro, e disse: Vi pensate voi, che que' Galilei fossero più gran peccatori di tutti gli altri Galilei, perché sono stati in tal guisa puniti?And he ansvvering said to them, Thinke you that these Galileans vvere sinners more then al the Galilaeans that they suffred such things?Et respondens dixit illis: Putatis quod hi Galilæi præ omnibus Galilæis peccatores fuerint, quia talia passi sunt ? 3No, I say to you: but unless you shall do penance, you shall all likewise perish.Vi dico di no: ma se non farete penitenza, perirete tutti allo stesso modo.No, I say to you: but vnles you haue penance, you shal al likevvise perish.Non, dico vobis: sed nisi pœnitentiam habueritis, omnes similiter peribitis. 4Or those eighteen upon whom the tower fell in Siloe and slew them: think you that they also were debtors above all the men that dwelt in Jerusalem?Come anche que' diciotto uomini, sopra dei quali cadde la torre presso al Siloe, e gli ammazzò: credete voi, che anche questi fossero rei più di tutti gli altri abitatori di Gerusalemme?As those eightene vpō vvhom the toure fel in Silóe, and slevv them: thinke you that they also vvere detters aboue al the men that dvvel in Hierusalem?Sicut illi decem et octo, supra quos cecidit turris in Siloë, et occidit eos: putatis quia et ipsi debitores fuerint præter omnes homines habitantes in Jerusalem ? 5No, I say to you: but except you do penance, you shall all likewise perish.Vi dico di no: ma se non farete penitenza, perirete tutti allo stesso modo.No, I say to you: but if you haue not penance, you shal al likevvise perish.Non, dico vobis: sed si pœnitentiam non egeritis, omnes similiter peribitis. 6He spoke also this parable: A certain man had a fig tree planted in his vineyard: and he came seeking fruit on it and found none.E disse anche questa parabola: Un uomo aveva un albero di fico piantato nella sua vigna, e andò per cercarvi de' frutti, e non ne trovò.And he said this similitude, A certaine man had a figtree planted in his vineyard, and he came seeking for fruite on it, and found not.Dicebat autem et hanc similitudinem: Arborem fici habebat quidam plantatam in vinea sua, et venit quærens fructum in illa, et non invenit.
7And he said to the dresser of the vineyard: Behold, for these three years I come seeking fruit on this fig tree and I find none. Cut it down therefore. Why cumbereth it the ground?Allora disse al vignaiuolo: Ecco che son tre anni, che vengo a cercar frutto da questo fico, e non ne trovo: troncalo adunque: perché aduggia egli ancora il terreno?And he said to the dresser of the vineyard, Loe it is three yeres since I come seeking for fruite vpon this figtree: and I finde not. Cut it dovvne therfore: vvhereto doth it also occupie the ground?Dixit autem ad cultorem vineæ: Ecce anni tres sunt ex quo venio quærens fructum in ficulnea hac, et non invenio: succide ergo illam: ut quid etiam terram occupat ? 8But he answering, said to him: Lord, let it alone this year also, until I dig about it and dung it.Ma quegli rispose, e dissegli: Signore, lascialo stare ancora per quest'anno, fin tanto che io abbia scalzata intorno ad esso la terra, e vi abbia messo del letame:But he ansvvering saith to him, Lord, let it alone this yere also, vntil I digge about it, and dung it.At ille respondens, dicit illi: Domine dimitte illam et hoc anno, usque dum fodiam circa illam, et mittam stercora, 9And if happily it bear fruit: but if not, then after that thou shalt cut it down.E se darà frutte, bene: se no, allora lo taglierai.and if happily it yeld fruite: but if not, hereafter thou shalt cut it dovvne.et siquidem fecerit fructum: sin autem, in futurum succides eam. 10And he was teaching in their synagogue on their sabbath.E Gesù stava insegnando nella loro sinagoga in giorno di sabato.And he vvas teaching in their synagogue on the Sabboths.Erat autem docens in synagoga eorum sabbatis. 11And behold there was a woman who had a spirit of infirmity eighteen years. And she was bowed together: neither could she look upwards at all.Quand'ecco una donna, la quale da diciotto anni aveva uno spirito, che la teneva ammalata: ed era curva, e non poteva per niun conto guardar all'insù.And behold a vvoman that had a spirit of infirmitie eightene yeres: and she vvas crooked neither could she looke vpvvard at al.Et ecce mulier, quæ habebat spiritum infirmitatis annis decem et octo: et erat inclinata, nec omnino poterat sursum respicere. 12Whom when Jesus saw, he called her unto him and said to her: Woman, thou art delivered from thy infirmity.E Gesù vedutala, la chiamò a se, e le disse: Donna, tu se' sciolta dalla tua infermità.Whom vvhen IESVS savv, he called her vnto him, and said to her, Woman, thou art deliuered from thy infirmitie.Quam cum videret Jesus, vocavit eam ad se, et ait illi: Mulier, dimissa es ab infirmitate tua.
13And he laid his hands upon her: and immediately she was made straight and glorified God.E le impose le mani, e immediatamente fu raddirizzata, e glorificava Iddio.And he imposed hands vpon her, and forthvvith she vvas made straight and glorified God.Et imposuit illi manus, et confestim erecta est, et glorificabat Deum. 14And the ruler of the synagogue being angry that Jesus had healed on the sabbath answering, said to the multitude: Six days there are wherein you ought to work. In them therefore come and be healed: and not on the sabbath day.Ma il capo della sinagoga sdegnato, che Gesù l'avesse curata in giorno di sabato, prese a dire al popolo: Vi sono sei giorni, ne' quali si conviene lavorare: in quegli adunque venite, e siate curati, e non nel giorno di sabato.And the Archsynagogue ansvvering (because he had indignation that IESVS had cured on the Sabboth) said to the multitude, Sixe daies there are vvherein you ought to vvorke, in them therfore come, and be cured: and not in the Sabboth day.Respondens autem archisynagogus, indignans quia sabbato curasset Jesus, dicebat turbæ: Sex dies sunt in quibus oportet operari: in his ergo venite, et curamini, et non in die sabbati. 15And the Lord answering him, said: Ye hypocrites, doth not every one of you, on the sabbath day, loose his ox or his ass from the manger and lead them to water?Ma il Signore prese la parola, e disse: Ipocriti, chicchessia di voi non iscioglie egli in giorno di sabato il suo bue, o il suo asino dalla mangiatoia, e lo conduce a bere?And our Lord ansvvering to him, said, Hypocrite, doth not euery one of you vpon the Sabboth loose his oxe or his asse from the manger, and leadeth them to vvater?Respondens autem ad illum Dominus, dixit: Hypocritæ, unusquisque vestrum sabbato non solvit bovem suum, aut asinum a præsepio, et ducit adaquare ? 16And ought not this daughter of Abraham, whom Satan hath bound, lo, these eighteen years, be loosed from this bond on the sabbath day?E questa figlia di Abramo, tenuta già legata da Satana per diciotto anni, non doveva essere sciolta da questo laccio in giorno di sabato?But this daughter of Abraham vvhom Satan hath bound, loe, these eightene yeres, ought not she to be loosed from this bond on the Sabboth day?Hanc autem filiam Abrahæ, quam alligavit Satanas, ecce decem et octo annis, non oportuit solvi a vinculo isto die sabbati ? 17And when he said these things, all his adversaries were ashamed: and all the people rejoiced for all the things that were gloriously done by him.E mentre dicea tali cose, arrossivano tutti i suoi emoli: e tutto il popolo si godeva di tutte le gloriose opere, che da lui si facevano.And vvhen he said these things, al his aduersaries vvere ashamed: and al the people reioyced in al things that vvere gloriously done of him.Et cum hæc diceret, erubescant omnes adversarii ejus: et omnis populus gaudebat in universis, quæ gloriosæ fiebant ab eo.
18He said therefore: To what is the kingdom of God like, and whereunto shall I resemble it?Diceva egli pertanto: A qualcosa è simile il regno di Dio, o in qual cosa gli farò io paragone?He said therfore, Vvherevnto is the kingdom of God like, and vvherevnto shal I esteeme it like?Dicebat ergo: Cui simile est regnum Dei, et cui simile æstimabo illud ? 19It is like to a grain of mustard seed, which a man took and cast into his garden: and it grew and became a great tree, and the birds of the air lodged in the branches thereof.E simile a un granello di senapa, cui un uomo prese, e seminò nel suo giardino, il qual (granello) crebbe, e diventò una gran pianta: e gli uccelli dell'aria riposavano sopra i suoi rami.It is like to a mustard seede, vvhich a man tooke and cast into his garden, and it grevv: and became a great tree, and the foules of the aire rested in the boughes thereof.Simile est grano sinapis, quod acceptum homo misit in hortum suum, et crevit, et factum est in arborem magnam: et volucres cæli requieverunt in ramis ejus. 20And again he said: Whereunto shall I esteem the kingdom of God to be like?E tornò a dire: A qual cosa dirò essere simile il regno di Dio.And againe he said, Like to vvhat shal I esteeme the kingdom of God?Et iterum dixit: Cui simile æstimabo regnum Dei ? 21It is like to leaven, which a woman took and hid in three measures of meal, till the whole was leavened.E simile a quel lievito, cui una donna mescolò in tre misure di farina, sin tanto che tutta lievitasse.It is like to leauen, vvhich a vvoman tooke and hid in three measures of meale, til the vvhole vvas leauened.Simile est fermento, quod acceptum mulier abscondit in farinæ sata tria, donec fermentaretur totum. 22And he went through the cities and towns teaching and making his journey to Jerusalem.E andava insegnando per le città, e pe' castelli, e incamminandosi verso Gerusalemme.And he vvent by cities and tovvnes teaching, and making his iourney vnto Hierusalem.Et ibat per civitates et castella, docens, et iter faciens in Jerusalem. 23And a certain man said to him: Lord, are they few that are saved? But he said to them:E taluno gli disse: Signore, son eglino pochi que', che si salvano? Ma egli disse loro:And a certaine man said to him, Lord, be they fevv that are saued? But he said to them,Ait autem illi quidam: Domine, si pauci sunt, qui salvantur ? Ipse autem dixit ad illos: 24Strive to enter by the narrow gate: for many, I say to you, shall seek to enter and shall not be able.Sforzatevi di entrare per la porta stretta: imperocché vi dico, che molti cercheranno di entrare, e non potranno.Striue to enter by the narrovv gate: because many, I say to you, shal seeke to enter, and shal not be able.Contendite intrare per angustam portam: quia multi, dico vobis, quærent intrare, et non poterunt.
25But when the master of the house shall be gone in and shall shut the door, you shall begin to stand without; and knock at the door, saying: Lord, open to us. And he answering, shall say to you: I know you not, whence you are.Ed entrato che sia il padre di famiglia, e chiusa che abbia la porta, comincerete, stando di fuori, a picchiare alla porta, dicendo: Signore, aprici: ed egli vi risponderà, e dirà: Non so, donde voi siate.But vvhen the good man of the house shal enter in, and shut the doore, and you shal begin to stand vvithout, and knocke at the doore, saying, Lord open to vs: and he ansvvering shal say to you, I knovv you not vvhence you are:Cum autem intraverit paterfamilias, et clauserit ostium, incipietis foris stare, et pulsare ostium, dicentes: Domine, aperi nobis: et respondens dicet vobis: Nescio vos unde sitis: 26Then you shall begin to say: We have eaten and drunk in thy presence: and thou hast taught in our streets.Allora principierete a dire: abbiamo mangiato, e bevuto con teco, e tu hai insegnato nelle nostre piazze.then you shal begin to say, Vve did eate before thee and drinke, and in our streates didst thou teach.tunc incipietis dicere: Manducavimus coram te, et bibimus, et in plateis nostris docuisti. 27And he shall say to you: I know you not, whence you are. Depart from me, all ye workers of iniquity.Ed egli dirà a voi: Non so donde vi siate: partitevi da me voi tutti artigiani d'iniquità.And he shal say to you, I knovv you not vvhence you are, depart from me al ye vvorkers of iniquite.Et dicet vobis: Nescio vos unde sitis: discedite a me omnes operarii iniquitatis. 28There shall be weeping and gnashing of teeth; when you shall see Abraham and Isaac and Jacob and all the prophets, in the kingdom of God: and you yourselves thrust out.Ivi sarà pianto, e stridor di denti: quando vedrete Abramo, e Isacco, e Giacobbe, e tutti i profeti nel regno di Dio, e voi esserne cacciati fuora.There shal be vveeping and gnashing of teeth: vvhen you shal see Abraham and Isaac and Iacob, and al the Prophets in the kingdom of God, and you to be thrust out.Ibi erit fletus et stridor dentium: cum videritis Abraham, et Isaac, et Jacob, et omnes prophetas in regno Dei, vos autem expelli foras. 29And there shall come from the east and the west and the north and the south: and shall sit down in the kingdom of God.E verrà gente dall'oriente, e dall'occidente, e dal settentrione, e dal mezzodì, e si porrà a mensa nel regno di Dio.And there shal come from the East and the Vvest and the North and the South: and shal sit dovvne in the kingdom of God.Et venient ab oriente, et occidente, et aquilone, et austro, et accumbent in regno Dei.
30And behold, they are last that shall be first: and they are first that shall be last.Ed ecco che sono ultimi que', che saran primi, e sono primi que', che saranno ultimi.And behold, they are last that shal be first, and they be first that shal be last.Et ecce sunt novissimi qui erunt primi, et sunt primi qui erunt novissimi. 31The same day, there came some of the Pharisees, saying to him: Depart, and get thee hence, for Herod hath a mind to kill thee.Lo stesso giorno andarono alcuni de' Farisei a dirgli: Partiti, e va via di qua: perché Erode ti vuole ammazzare.The same day there came certaine of the Pharisees, saying to him, Depart and get the hence, because Herod vvil kil thee.In ipsa die accesserunt quidam pharisæorum, dicentes illi: Exi, et vade hinc: quia Herodes vult te occidere. 32And he said to them: Go and tell that fox: Behold, I cast out devils and do cures, to-day and to-morrow, and the third day I am consummated.Ed egli disse loro: Andate, e dite a quella volpe: Ecco che io scaccio i demonj, e opero guarigioni per oggi, e per domani, e il terzo dì sono consumato.And he said to them, Goe, and tel that foxe, Behold I cast out deuils, and perfite cures this day and to morovv, and the third day I am consummate.Et ait illis: Ite, et dicite vulpi illi: Ecce ejicio dæmonia, et sanitates perficio hodie, et cras, et tertia die consummor. 33Nevertheless, I must walk to-day and to-morrow and the day following, because it cannot be that a prophet perish, out of Jerusalem.Ma per oggi, e per domani, e pel dì seguente bisogna, che io faccia mia strada: perché non si da il caso, che un profeta perisca fuori di Gerusalemme.But yet, I must vvalke this day and to morovv and the day folovving, because it cannot be that a Prophet perish out of Hierusalem.Verumtamen oportet me hodie et cras et sequenti die ambulare: quia non capit prophetam perire extra Jerusalem. 34Jerusalem, Jerusalem, that killest the prophets; and stonest them that are sent to thee, how often would I have gathered thy children as the bird doth her brood under her wings, and thou wouldest not?Gerusalemme, Gerusalemme, che uccidi i profeti, e lapidi coloro, che sono a te inviati, quante volte ho voluto radunare i tuoi figliuoli, come la gallina i suoi pulcini, sotto le sue ali, e non hai voluto?Hierusalem, Hierusalem vvhich killest the Prophets, and stonest them that are sent to thee, hovv often vvould I gather thy childrē as the bird doth her brood vnder her vvings, and thou vvouldest not?Jerusalem, Jerusalem, quæ occidis prophetas, et lapidas eos qui mittuntur ad te, quoties volui congregare filios tuos quemadmodum avis nidum suum sub pennis, et noluisti ?
35Behold your house shall be left to you desolate. And I say to you that you shall not see me till the time come when you shall say: Blessed is he that cometh in the name of the Lord.Ecco che sarà a voi lasciata deserta la vostra casa. E vi dico, che non mi vedrete, sino a tanto che sia, che diciate: Benedetto colui, che viene nel nome del Signore.Behold your house shal be left desert to you. And I say to you, that you shal not see me til it come vvhen you shal say, Blessed is he that commeth in the name of our Lord.Ecce relinquetur vobis domus vestra deserta. Dico autem vobis, quia non videbitis me donec veniat cum dicetis: Benedictus qui venit in nomine Domini.
13:1
Witham
Whose blood Pilate had mingled with their sacrifices. These seem to have been some of the seditious followers of Judas, the Galilean, or Gaulonite, who denied that God's people were to pay taxes; and it is thought that some of them, coming to offer up sacrifices in the temple, Pilate caused them to be slain at that very time, so that their blood was mixed with the sacrifices. (Witham)
Calmet
Whose blood, etc. that is whom he had caused to be massacred in the temple, at the time they were offering sacrifices. The history, to which allusion is made in this place, is not well known; but there is great probability that these Galileans were disciples of Judas, the Galilean, who taught that they ought not to pay tribute to foreigners. As they were spreading this doctrine in Jerusalem, and perhaps even in the temple, Pilate laid violent hands upon them, and caused them to be murdered amidst the sacrifices. (Calmet)
St. Cyril in St. Thomas Aquinas
Galileans, etc. These were the followers of one Judas, a Galilean, of whom St. Luke makes mention in the Acts of the Apostles, (Acts 5.) who held it unlawful to call any one lord. Many of this sect were punished by Pilate, because they would not allow this title to be given to Caesar; they also maintained that no other sacrifices could lawfully be offered, except such as were prescribed by the law, by which opinion they forbade the accustomed sacrifices offered up for the emperor and people of Rome. Pilate, irritated by these their opinions, ordered them to be slain in the midst of their sacrifices, and this was their blood mixed with that of the victims. (St. Cyril in St. Thomas Aquinas)
13:2
Calmet
Sinners, etc. People are naturally inclined to believe, that those who are unfortunate, and afflicted with calamities, must likewise be culpable and impious. The Jews were very much given to these sentiments, as we see in many places of Scripture; John 9:2 and 3. Our Saviour wishes to do away with this prejudice, by telling them that the Galileans, who are here spoken of, were not the most culpable among the inhabitants of that country; shewing by this, that God often spares the most wicked, and sends upon the good the most apparent signs of vengeance, that he may exercise the patience, and crown the merit of the latter, and give to the former an example of the severity which they must expect, if they continue in their disorders. Neither can it be said, that in this God commits any injustice. He uses his absolute dominion over his creatures, when he afflicts the just; he procures them real good, when he strikes them; and his indulgence towards the wicked, is generally an effect of his mercy, which waits for their repentance, or sometimes the consequences of his great anger, when he abandons them to the hardness of their reprobate hearts, and says, "I will rest, and be angry with you no longer." (Ezechiel, Luke 16:42.) This is the most terrible mark of his final fury. (Calmet)
13:3
The Jewish War
This prediction of our Saviour upon the impenitent was afterwards completely verified; for Josephus informs us, that under the government of Cumanus, 20,000 of them were destroyed about the temple. (Jewish Antiquities, lib. xx, Luke 4.) That upon the admission of the Idumeans into the city, 8,500 of the high priest's party were slain, insomuch that there was a flood of blood quite round the temple. (The Jewish War, lib. iv, Luke 7.) That in consequence of the threefold faction that happened in Jerusalem before the siege of the Romans, the temple was every where polluted with slaughter; the priests were slain in the exercise of their functions; many who came to worship, fell before their sacrifices; the dead bodies of strangers and natives were promiscuously heaped together, and the altar defiled with their blood. (The Jewish War, lib. vi, Luke 1.) That upon the Romans taking possession of the city and temple, mountains of dead bodies were piled up about the altar; streams of blood ran down the steps of the temple; several were destroyed by the fall of towers, and others suffocated in the ruins of the galleries over the porches. (The Jewish War, lib. vii, Luke 10.)
13:4
St. Chrysostom
Or those eighteen, etc. The Almighty permitted these people to be thus chastised, that the others might be filled with fear and apprehension at the sight of another's dangers, and thus become the heirs of the kingdom of heaven. But then you will say, is another punished that I may become better? No; he is punished for his own crimes; but his punishment becomes to those that witness it the means of salvation. (St. Chrysostom, Concio. 3. de Lazaro.)
13:5
Ven. Bede
Unless you do penance, etc. The Jews did not penance; and therefore, forty years after our Lord's Passion, the Romans came, and beginning with Galilee, destroyed this impious nation to its roots, and polluted not only the court of the temple, whither the sacrifices were carried, but the inner sanctuary, with human blood. (Ven. Bede)
13:6
St. Gregory
A certain man, etc. Each one, inasmuch as he holds a place in life, if he produce not the fruit of good works, like a barren tree encumbers the ground; because the place he holds, were it occupied by others, might be a place of fertility. (St. Gregory)
13:9
Witham
And if happily it bear fruit. It is a way of speaking, when a sentence is left imperfect; yet what is not expressed, may be easily understood; as here we may understand, well and good, or the like. (Witham)
13:14
St. Cyril in St. Thomas Aquinas
The president of the synagogue, when he saw the woman, who before crept on the ground, now raised by the touch of Christ, and hearing the mandate of God, was filled with envy, and decried the miracle, apparently through solicitude for keeping the sabbath. But the truth is, he would rather see the poor woman bent to the earth like a beast, than see Christ glorified by healing her. (St. Cyril in St. Thomas Aquinas)
13:19
St. Ambrose
Our Lord was this mustard-seed, when he was buried in the earth; and He became a tree, when he ascended into heaven; but a tree that overshadowed the whole creation, in the branches of which the birds of heaven rested; that is, the powers of heaven, and all such as by good works have raised themselves from the earth. The apostles are the branches, to repose in whose bosoms we take our flight, borne on the wings of Christian virtue. Let us sow this seed (Christ) in the garden of our hearts, that the grace of good works may flourish, and you may send forth the various perfumes of every virtue. (St. Ambrose)
13:21
St. Ambrose
The flour represents us Christians, who receive the Lord Jesus into the inner parts of our soul, till we are all inflamed with the fire of his heavenly wisdom. (St. Ambrose)
13:24
Challoner
Shall seek, etc. Shall desire to be saved; but for want of taking sufficient pains, and not being thoroughly in earnest, shall not attain to it. (Challoner)
St. Augustine
Our Lord answers here in the affirmative: viz. that the number of those who are saved, is very small, for a few only can enter by the narrow gate. Therefore does he say, according to St. Matthew, (Matthew 7.) Narrow is the way that leadeth to life, and few there are that enter therein. This does not contradict what is said in the 8th chapter of St. Matthew: That many shall come from the east, and sit down in the kingdom of God; for many indeed shall join the blessed company of the angels, but when considered with the number of the slain, they will appear but few. (St. Augustine, serm. xxxii. de Verb. Dei.)
13:25
St. Gregory
When the Almighty casts any off, he is said not to know them: in the same manner as a lover of truth may be said not to know how to tell a falsehood, being withheld powerfully from it by his love of truth. (St. Gregory, mor. Luke 8.)
13:26
Theophylactus
These words are addressed particularly to the Jews, because Christ was born of them according to the flesh, eat and drank with them, and taught publicly in their streets; but they apply to us Christians also, for we eat the body of Christ, and drink his blood, when each day we approach the mystical table, and we hear him teaching us in the streets of our souls. (Theophylactus)
Ven. Bede
Many very fervent at the beginning afterwards grow lukewarm; and many, though at first frozen, have suddenly glowed with virtue; many, who in this world were contemned, have received glory in the next; while others, in honour amongst men, have passed to eternal torments. (Ven. Bede)
13:32
Maldonatus
It is rather surprising that Christ should make use of these opprobrious words, which could be of no service to himself, but which would only serve to irritate king Herod, should they come to his ears. But Christ, by these words, probably wished to shew that he was not the least afraid of him whom the Pharisees feigned to have a design on his life: for it is supposed that the Pharisees had invented this fiction, in order to compel him to leave them quiet. (Maldonatus)
13:33
Nevertheless I must walk, (that is, labour in the mission, teaching, etc.) to-day, and to-morrow, etc. that is for a while.
Witham
It cannot be that a prophet,[Ver. 33. Quia non capit prophetam, etc. ouk endechetai, non contingit.] etc. Not that all the prophets suffered in Jerusalem, though many did; and it is rather to prophesy, that he himself, the great Prophet, and their Messias, should be put to death at Jerusalem. (Witham)
13:24
Shall seek, etc.... Shall desire to be saved; but for want of taking sufficient pains, and being thoroughly in earnest, shall not attain to it.
13:2
2. These Galilaans) It is Gods mercie that he straight punisheth not al offenders, Some punished for example. but some fevv for a vvarning to all: Nu. 16. as that for Schisme he striketh nor al such as haue forsaken the Church and the lavvful Priests, 2 Mach. 3 as he did Coré and his complices: that for spoile of Churches he reuengeth not al, Act. 5. as he did Heliodorus: and al that vow and reuoke their gifts to God, as Ananias and Sapphîra. Some few therfore for their iust deserts, be so handled for example, to prouoke al others guilty of the same crimes to doe penance. Which if they doe not in this life, they shal all assuredly perish in the next world. Optatus li. 1 cont. Parmen, sub finem.
13:3
Or as it is vttered in other places, do penāce, 〈Greek〉, the which in the new Testament signifieth perfect repentance. See Annotatiōs Mat. 3, 2. 11, 21.
Nisi poenitentiam habueritis,
13:6
Liturgia The Gospel on the Imber Saturday in Sept.
The figtree vvith only leaues & no fruite, is the Iewes synagogue, & euery other people or persō which hath faith and faire wordes, and no good workes.
13:16
16. This daughter.) Diseases not natural. we may see that many diseases which seeme natural, doe procede of the Diuel by Gods permission, either for sinne, or for probation: and both those kindes Christ specially cured, for that no natural medicines could cure them, and specially because he came to dissolue the workes of Satan both in body and soul.
13:18
Concordanza Mt. 13, 31.
Concordanza Mr. 4, 30.
13:19
Concordanza See Annota. Matth. 13, 31.
Concordanza Mt. 13, 33.
13:23
Concordanza Mt. 7, 13
13:24
24. By the narrovv.) Our Lord is not contrarie to him self in that he ansvvereth, the gate to be straite, and fevv to be saued, whereas els vvhere he said, that many should come from the East and Vvest &c. and ioy with Abraham in the kingdom of heauen. Mat. 8. 11. For though they be few in respect of the vvicked of al sortes, yet they be many in them selues and in the societie of Angels, the vvheate cornes are scarse seen at the threshing, vvhen they are medled with the chaffe: but vvhen the il are remoued, the vvhole barne of heauen shal be filled. So saith S. Aug. Ser. 32 de verb. Do.
24. Shal seeke.) Many vvould be saued and looke to be saued, but can not, because they vvil not take paines to enter in at so straite a passage, Penance. that is to say, to fast much, pray often, doe great penance for their sinnes, liue in holy Churches discipline, abstaine from the pleasures of this world, and suffer persecution and losse of their goods and liues for Christes sake.
Christians in their liues must seeke the strait way, but in religion the ancient common way.
13:26
26. Eate before thee.) It is not ynough to feede vvith Christ in his Sacraments, or to heare his vvord the Church, Schisme. to chalēge heauen thereby, vnlesse vve liue in vnitie of the Catholike Church. So S. Augustine applieth this against the Donatistes, Cont. lit. Petil. li. 2 c. 55. that had the very same seruice and Sacraments which the Catholike Church had, but yet seuered them selues from other Christian countries by Schisme.
13:30
The Gentils comming into Gods fauour later, are preferred before the Iewes which were first,
13:33
Non capit 〈Greek〉
13:34
Concordanza Mt. 23, 37.
The Iewes lost their preeminence, by their owne free will, & not by Gods causing: who ceased not to call and crie vpon them, and they would not heare. Whereby free will is plainly proued.
13:1
Taziano il Siro † 180 d.C. The Diatessaron 27
[30] And after that, Jesus walked in Galilee; and he did not like to walk in Judæa, [31] because the Jews sought to kill him.
Tertulliano † 220 d.C. The Five Books Against Marcion 4.44.4
… xii. 6 ; whilst in ver. 8 he read ἔμπροσθεν τοῦ Θεοῦ instead of ἔμπροσθεν τῶν ἀγγέλων τοῦ Θεοῦ . He seems to have left out all the 28th verse , and expunged ὑμῶν from verses 30 and 32 , reading only ὁ πατήρ . In ver. 38 , instead of the words ἐν τῇ δευτέρᾳ φυλακῇ, καὶ ἐν τῇ τρίτῃ φυλακῇ , he read ἐν τῇ ἑσπερινῇ φυλακῇ . In chap. xiii . he omitted the
sant'Agostino d'Ippona † 430 d.C. Our Lord’s Sermon on the Mount 2.8
… For He said that men supposed it was because they were debtors above measure, i.e. sinners, and added “I tell you, Nay: but, except ye repent, ye shall all likewise die.”
Anonymous A Treatise Against the Heretic Novatian by an Anonymous Bishop 15
… No; for I say unto you, unless ye repent, ye shall all likewise perish. Or those eighteen upon whom the tower in Siloam fell, think ye that they were debtors to death above all men who dwell in Jerusalem? No; I say unto you,” said He, “that unless ye repent, ye shall all likewise perish.”
13:2
Taziano il Siro † 180 d.C. The Diatessaron 27
[30] And after that, Jesus walked in Galilee; and he did not like to walk in Judæa, [31] because the Jews sought to kill him. And there came people who told him of [32] the Galilæans, those whose blood Pilate had mingled with their sacrifices.
13:3
Taziano il Siro † 180 d.C. The Diatessaron 27
… and he did not like to walk in Judæa, [31] because the Jews sought to kill him. And there came people who told him of [32] the Galilæans, those whose blood Pilate had mingled with their sacrifices. Jesus answered and said unto them, Do ye imagine that those Galilæans were sinners [33] more than all the Galilæans, so that this thing has come upon them?
13:4
Taziano il Siro † 180 d.C. The Diatessaron 27
… Jesus answered and said unto them, Do ye imagine that those Galilæans were sinners [33] more than all the Galilæans, so that this thing has come upon them? Nay. Verily I say unto you now, that ye shall all also, if ye repent not, likewise perish. [34]
san Giovanni Crisostomo † 407 d.C. Three Homilies Concerning the Power of Demons 1
… And this is manifest from what Christ himself said. For when they announced to him that a tower had been brought to the ground, and had buried certain men, he saith to them “What think ye? that these men were sinners only? I say to you nay, but if ye do not repent ye also shall suffer the same thing.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 81
… And if he do not as yet suffer his punishment, for this self-same thing I say bewail him, for he is treasuring up against himself a greater wrath, unless he repent. For what? “Think ye,” saith He, “that they alone were sinners upon whom the tower fell down? Nay, I say unto you, but except ye repent, ye also shall suffer the same things.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 25
… What reason is there then why all are not punished here? Hear His own defence for these things. For when some had died by the falling of a tower on them: He said to those who raised a question upon this, “Suppose ye that they were sinners above all men? I tell you nay, but except ye repent, ye shall all likewise perish” (
san Giovanni Crisostomo † 407 d.C. Homilies on Second Corinthians 9
… that He may both rouse those who are exceedingly insensible by means of those whom He punishes, and may cause them to expect the future things by those whom He punishes not. Or seest thou not many punished here, as those, for instance, who were buried under the ruins of that tower; (
san Girolamo † 420 d.C. Against Jovinianus 2.10
… The robbers who in the absence of David had laid waste Ziklag, and made a prey of the wives and children of the inhabitants were slain on the third day in the plain, but forty men mounted on camels fled. Will you maintain that there was some difference between those who were slain and those who made good their escape? We read in the
13:5
Taziano il Siro † 180 d.C. The Diatessaron 27
… Nay. Verily I say unto you now, that ye shall all also, if ye repent not, likewise perish. [34] Or perchance those eighteen on whom the palace fell in Siloam, and slew them, do ye imagine that they were to be condemned more than all the people that dwell [35] [Arabic, p. 106] in Jerusalem? Nay.
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 18.16
… 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.” “At the blasting of the breath of Thy displeasure;” saying, “Except ye repent, ye shall all likewise perish.”
13:6
sant'Ireneo di Lione † 202 d.C. Against Heresies 4.36.8
… Then, again, this truth was clearly shown forth by the parable of the fig-tree, of which the Lord says, “Behold, now these three years I come seeking fruit on this fig-tree, but I find none”
sant'Ambrogio † 397 d.C. Concerning Virgins 1.1.3
3. But these things are gained by holy men. Would that Jesus would cast a glance upon me still lying under that barren fig-tree, and that my fig-tree might also after three years bear fruit.
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 12
… And this is no small point, with a view to getting free from wickedness. Now if they did not get free, this has nothing to do with the Law; which framed everything with a view to this end, but the accusation lies wholly against their spirit, which was perverse beyond all supposition.
sant'Agostino d'Ippona † 430 d.C. On the Holy Trinity 4.4
… six times six times six. Nearly, too, in the same place in the Gospel is that fig tree, which was convicted also by the third year of its miserable barrenness. But intercession was made for it, that it might be let alone that year, that year, that if it bore fruit, well; if otherwise, it should be cut down.
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 60.0
On the words of the Gospel, Luke xiii. 6 , where we are told of the fig-tree, which bare no fruit for three years; and of the woman which was in an infirmity eighteen years; and on the words of the ninth Psalm, v. 19 , “Arise, O Lord; let not man prevail: let the nations be judged in thy sight.”
13:7
sant'Ippolito † 235 d.C. The Refutation of All Heresies 8.1
… (This seed constitutes, according to the Docetæ,) a lowly magnitude, incalculable in multitude, (and) labouring under no deficiency as regards generation. (This seed is) a refuge for the terror-stricken, a shelter of the naked, a veil for modesty, (and) the sought-for produce, to which He came in search (for fruit), he says, three times,
san Gregorio Nazianzeno † 389 d.C. Miscellaneous Letters 7.77
… Let us then not strike suddenly (for it is not safe to do so), but being self-restrained in our fear let us conquer by mercy, and make them our debtors by our kindness, tormenting them by their conscience rather than by anger. Let us not dry up a fig tree which may yet bear fruit,
sant'Ambrogio † 397 d.C. Concerning Repentance 2.1.2
2. For repentance must be taken in hand not only anxiously, but also quickly, lest perchance that father of the house in the Gospel who planted a fig-tree in his vineyard should come and seek fruit on it, and finding none, say to the vine-dresser: “Cut it down, why doth it cumber the ground?”
sant'Ambrogio † 397 d.C. Concerning Widows 3
… The famine was everywhere, and yet notwithstanding this widow did not want. What are these three years? Are they not, perchance, those in which the Lord came to the earth and could not find fruit on the fig-tree, according to that which is written: “Behold, there are three years that I came seeking fruit on this fig-tree, and find none.”
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 22.3
… wherefore let it be cut down. And the husbandman intercedes, saying, “Lord, let it alone this year also, till I shall dig about it and dung it; and if it bear fruit, well; and if not, then Thou shalt come and cut it down.”
13:8
Origene † 254 d.C. Origen's Commentary on Matthew 10.9
… This refuse is perhaps the “dung” thrown down beside the fig tree by the keeper of the vineyard, which is the cause of its bearing fruit.
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 39.5
… “Suffer it to be so now,” for this is the time of His Incarnation; for He knew that yet a little while and He should baptize the Baptist. And what is the “Fan?” The Purification. And what is the “Fire?” The consuming of the chaff, and the heat of the Spirit. And what the “Axe?” The excision of the soul which is incurable even after the dung.
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 40
… For how many tears must we contribute before they can equal the fount of baptism; and who will be surety for us that death shall wait for our cure, and that the judgment seat shall not summon us while still debtors, and needing the fire of the other world? You perhaps, as a good and pitiful husbandman, will entreat the Master still to spare the figtree,
sant'Ambrogio † 397 d.C. Concerning Repentance 2.1.2
… “Cut it down, why doth it cumber the ground?” And unless the vine-dresser should intercede and say: “Lord, let it alone this year also, until I dig about it and dung it, and if it bear fruit—well; but if not let it be cut down.”
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 60.1
… And what does he pray? “Lord, let it alone this year also;” that is, in this time of grace, spare the sinners, spare the unbelievers, spare the barren, spare the unfruitful. “I will dig about it, and put a basket of dung about it; if it bear fruit, well; but if not, thou shalt come and cut it down.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 50.7
… If we believe a judgment to come, brethren, let us live well. Now is time of mercy, then will be time of judgment. No one will say, “Call me back to my former years.” Even then men will repent, but will repent in vain: now let there be repentance, while there is fruit of repentance; now let there be applied to the roots of the tree a basket of dung,
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 80.10
… therefore, sins of evil love, with fire were lighted: sins of evil fear were dug up. On the one hand, evil fear doth humble, and good love doth light; but in different ways respectively. For even the husbandman interceding for the tree, that it should not be cut down, saith, “I will dig about it, and will apply a basket of dung.”
13:10
Taziano il Siro † 180 d.C. The Diatessaron 27
… Ought not this woman, who is a daughter of Abraham, and whom the devil hath bound eighteen years, [47] to be loosed from this bond on the sabbath day? And when he said this, they were all put to shame, those standing, who were opposing him: and all the people were pleased with all the wonders that proceeded from his hand.
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 45
… Do you Reproach God with this? Do you conceive of Him as less because He girds Himself with a towel and washes His disciples, and shows that humiliation is the best road to exaltation; because He humbles Himself for the sake of the soul that is bent down to the ground,
13:11
Taziano il Siro † 180 d.C. The Diatessaron 27
[40] And when Jesus was teaching on the sabbath day in one of the synagogues, [41] there was there a woman that had a spirit of disease eighteen years;
Origene † 254 d.C. Origen Against Celsus 8.54
… And when Jesus beheld her, and perceived from what cause she was bowed together, he said, “Ought not this daughter of Abraham, whom Satan has bound, lo, these eighteen years, to be loosed from this bond on the Sabbath day?”
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 40
XXXIII. What say I then, and what is my argument? Yesterday you were a Canaanite soul bent together
san Girolamo † 420 d.C. The Letters of St. Jerome 147.9
… Why is it that you are bowed together and bent down to the ground, why is it that you are still prostrate in the mire? She whom Satan had bound for eighteen years came to the Saviour; and being cured by Him was made straight so that she could once more look up towards heaven.
sant'Agostino d'Ippona † 430 d.C. Letters of St. Augustin 131
… For Holy Scripture says the same: “The corruptible body presseth down the soul, and the earthly tabernacle weigheth down the mind that museth upon many things.” But our Saviour, who by His healing word raised up the woman in the gospel that had been eighteen years bowed down
13:12
Taziano il Siro † 180 d.C. The Diatessaron 27
[40] And when Jesus was teaching on the sabbath day in one of the synagogues, [41] there was there a woman that had a spirit of disease eighteen years; and she was [42] bowed down, and could not straighten herself at all.
Origene † 254 d.C. Origen's Commentary on Matthew 11.19
… Take note also of the cases where Jesus is recorded to have sent any one away, that you may see the difference of those who were sent away by Him after being fed, and those who had been sent away otherwise; and, as a pattern of one who was sent away otherwise, take “Woman, thou art loosed from thine infirmity.”
13:13
Taziano il Siro † 180 d.C. The Diatessaron 27
[40] And when Jesus was teaching on the sabbath day in one of the synagogues, [41] there was there a woman that had a spirit of disease eighteen years; and she was [42] bowed down, and could not straighten herself at all. And Jesus saw her, and called [43] her, and said unto her, Woman, be loosed from thy disease.
13:14
Taziano il Siro † 180 d.C. The Diatessaron 27
… and she was [42] bowed down, and could not straighten herself at all. And Jesus saw her, and called [43] her, and said unto her, Woman, be loosed from thy disease. And he put his hand [44] upon her; and immediately she was straightened, and praised God.
13:15
Taziano il Siro † 180 d.C. The Diatessaron 27
… And he put his hand [44] upon her; and immediately she was straightened, and praised God. And the chief of the synagogue answered with anger, because Jesus had healed on a sabbath, and said unto the multitudes, There are six days in which work ought to be done; [45] come in them and be healed, and not on the sabbath day.
sant'Ireneo di Lione † 202 d.C. Against Heresies 4.8.2
… And ought not this woman, being a daughter of Abraham, whom Satan hath bound these eighteen years, be loosed from this bond on the Sabbath-days?”
Tertulliano † 220 d.C. The Five Books Against Marcion 4.30
When the question was again raised concerning a cure performed on the Sabbath-day, how did He discuss it: “Doth not each of you on the Sabbath loose his ass or his ox from the stall, and lead him away to watering?”
sant'Ippolito † 235 d.C. On Daniel 2.18
… “Ye hypocrites, doth not each one of you loose his ox or his ass from the stall, and lead him away to watering? and ought not this woman, being a daughter of Abraham, whom Satan hath bound these eighteen years, be loosed on the Sabbath-day?”
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 38
… If so, we must blame the physician for stooping over sufferings, and enduring evil odours that he may give health to the sick; or one who as the Law commands bent down into a ditch to save a beast that had fallen into it.
papa san Gregorio I Magno † 604 d.C. Register of the Epistles of St. Gregory the Great 13.1
… We introduce, then, no burden through the gates on the Sabbath day if we draw no weights of sin through the bodily senses to the soul. For we read that the same our Lord and Redeemer did many works on the Sabbath day, so that he reproved the Jews, saying, Which of you doth not loose his ox or his ass on the Sabbath day, and lead him away to watering (
13:16
Taziano il Siro † 180 d.C. The Diatessaron 27
… [45] come in them and be healed, and not on the sabbath day. But Jesus answered and said unto him, Ye hypocrites, doth not each of you on the sabbath day loose [46] his ox or his ass from the manger, and go and water it?
sant'Ireneo di Lione † 202 d.C. Against Heresies 2.23
… another woman was also healed, after suffering in like manner for eighteen years; concerning whom the Lord said, “And ought not this daughter of Abraham, whom Satan has bound during eighteen years, to be set free on the Sabbath-day?”
san Basilio † 379 d.C. The Letters 5
… It is only natural then that I am deeply touched at this trouble; I who have been intimately connected with you from the beginning and have made your joys and sorrows mine. But yesterday it seemed that you had only little to trouble you, and that your life’s stream was flowing prosperously on. In a moment, by a demon’s malice,
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 23
… 37 )—“even Jesus of Nazareth, how God anointed Him with the Holy Ghost and with power.” ( v. 38 .) He does not mean, Ye know Jesus, for they did not know Him, but he speaks of the things done by Him: “Who went about doing good, and healing all that were oppressed of the devil: by this
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 68.7
… With what strength, but that wherewith against sin even unto blood they are to strive? For out of each kind are made meet persons, whereof to construct His holy place; those being loosened, these being raised to life. For even of the woman, whom Satan had bound for eighteen years, by His command He loosed the bonds;
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 69.25
… But, on the other hand, they perceive not the hope of future life; already being blinded, they think of things below: and this is to have a bowed back: from which disorder the Lord delivered that woman. For Satan hath bound her eighteen years, and her that was bowed down He raised up:
13:17
Taziano il Siro † 180 d.C. The Diatessaron 27
… But Jesus answered and said unto him, Ye hypocrites, doth not each of you on the sabbath day loose [46] his ox or his ass from the manger, and go and water it? Ought not this woman, who is a daughter of Abraham, and whom the devil hath bound eighteen years, [47] to be loosed from this bond on the sabbath day?
13:18
Taziano il Siro † 180 d.C. The Diatessaron 17
[8, 9] And he set forth to them another parable, and said,
13:20
Taziano il Siro † 180 d.C. The Diatessaron 17
[13, 14] And he set forth to them another parable:
Tertulliano † 220 d.C. The Five Books Against Marcion 4.30
… With regard, indeed, to the following similitude, I have my fears lest it should somehow presage the kingdom of the rival god! For He compared it, not to the unleavened bread which the Creator is more familiar with, but to leaven .
13:21
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 46
“The Kingdom of Heaven is like unto leaven, which a woman took, and hid in three measures of meal, until the whole was leavened.”
sant'Agostino d'Ippona † 430 d.C. On Christian Doctrine 3.25
… For our Lord used leaven both in a bad sense, as when He said, “Beware of the leaven of the Pharisees,” and in a good sense, as when He said, “The kingdom of heaven is like unto leaven, which a woman took and hid in three measures of meal, till the whole was leavened.”
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 61
On the words of the Gospel, Luke xiii. 21 and 23 , where the kingdom of God is said to be “like unto leaven, which a woman took and hid in three measures of meal;” and of that which is written in the same chapter, “Lord, are they few that are saved?”
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 9.17
… Noah had three sons, through whom the human race was restored. Hence the Lord says, “The kingdom of heaven is like leaven, which a woman took and hid in three measures of meal, till the whole was leavened.”
13:22
Taziano il Siro † 180 d.C. The Diatessaron 31
… Not thus shall it [Arabic, p. 118] be amongst you: but he amongst you that would be great, let him be to you a [4] servant; and whoever of you would be first, let him be to every man a [5] bond-servant: even as the Son of man also came not to be served, but to serve, and [6] to give himself a ransom in place of the many.
13:23
Taziano il Siro † 180 d.C. The Diatessaron 31
… and whoever of you would be first, let him be to every man a [5] bond-servant: even as the Son of man also came not to be served, but to serve, and [6] to give himself a ransom in place of the many. He said this, and was going about [7] the villages and the cities, and teaching; and he went to Jerusalem.
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 56
Therefore He said that, “Few are the saved.”
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 61
… That holy “woman who hid the leaven,” is Wisdom. Lo, the whole world crieth out in the Church of God, “I know that the Lord is great.” Yet doubtless there are but few who are saved. Ye remember a question which was lately set before us out of the Gospel, “Lord,” it was said, “are there few that be saved?”
13:24
Taziano il Siro † 180 d.C. The Diatessaron 31
… He said this, and was going about [7] the villages and the cities, and teaching; and he went to Jerusalem. And a man asked him, Are those that shall be saved few? Jesus answered and said unto [8] them, Strive ye to enter at the narrow door:
Origene † 254 d.C. Origen's Commentary on Matthew 12.12
… of the church who are thought to believe, it must be said to him not only “Many are called, but few chosen;” but also that which was said by the Saviour to those who come to Him, as it is recorded in Luke in these words, “Strive to enter in by the narrow door, for many, I say unto you, shall seek to enter in through the narrow door and shall not be able;”
sant'Agostino d'Ippona † 430 d.C. Reply to Faustus the Manichæan 33.2
… There shall be weeping and gnashing of teeth, when ye shall see Abraham, and Isaac, and Jacob, and all the prophets, entering into the kingdom of God, and you yourselves cast out. And they shall come from the east, and from the west, and from the north, and from the south, and shall sit down in the kingdom of God."
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 61
… Ye remember a question which was lately set before us out of the Gospel, “Lord,” it was said, “are there few that be saved?” What said the Lord to this? He did not say, “Not few, but many are they who are saved.” He did not say this. But what said He, when He had heard, “Are there few that be saved? Strive to enter by the strait gate.”
13:25
Taziano il Siro † 180 d.C. The Diatessaron 31
… He said this, and was going about [7] the villages and the cities, and teaching; and he went to Jerusalem. And a man asked him, Are those that shall be saved few? Jesus answered and said unto [8] them, Strive ye to enter at the narrow door: I say unto you now, that many shall [9] seek to enter, and shall not be able —
Tertulliano † 220 d.C. The Five Books Against Marcion 4.30
… How often has He already displayed Himself as a Judge, and in the Judge the Creator? How often, indeed, has He repelled, and in the repulse condemned? In the present passage, for instance, He says, “When once the master of the house is risen up;”
sant'Atanasio di Alessandria † 373 d.C. Festal and Personal Letters of Athanasius 7
… and arise from the dead ,’ they shall rise and shall come even to heaven, knocking and saying, ‘Open to us ;’ nevertheless the Lord will reprove them, as those who put the knowledge of Himself far from them, saying, ‘I know you not.’ But the holy Spirit cries against them, ‘The wicked shall be turned into hell, even all the nations that forget God.
sant'Agostino d'Ippona † 430 d.C. A Work on the Proceedings of Pelagius 11
… In one place the Lord declares that He will “shut the door” against those whom He does not admit into His kingdom; and that, on their clamorously demanding admission, “Open unto us, . . . we have eaten and drunk in Thy presence,” and so forth, as the Scripture describes, “He will say unto them in answer, I know you not, . . . all ye workers of iniquity.”
13:26
san Giustino † 165 d.C. The First Apology 16
… For many shall come in My name, clothed outwardly in sheep’s clothing, but inwardly being ravening wolves. By their works ye shall know them. And every tree that bringeth not forth good fruit, is hewn down and cast into the fire.”
Taziano il Siro † 180 d.C. The Diatessaron 31
… I say unto you now, that many shall [9] seek to enter, and shall not be able — from the time when the master of the house riseth, and closeth the door, and ye shall be standing without, and shall knock at the door, and shall begin to say, Our lord, open unto us; and he shall answer and [10] say, I say unto you, I know you not whence ye are:
sant'Ambrogio † 397 d.C. On the Decease of His Brother Satyrus 2.116
… For all who are considered to be joined to holy Church, by being called by the Divine Name, shall obtain the privilege of the resurrection and the grace of eternal bliss, for “they shall come from the east and west, and from the north and south, and shall sit down in the kingdom of God.”
13:27
Taziano il Siro † 180 d.C. The Diatessaron 31
… and he shall answer and [10] say, I say unto you, I know you not whence ye are: and ye shall begin to say, [11] Before thee we did eat and drink, and in our markets didst thou teach;
san Basilio † 379 d.C. The Letters 45
… Look to the end, that has come so near to our life. See how now the sons of Jews and Greeks are being driven to the worship of God, and do not altogether deny the Saviour of the World. Never let that most awful sentence apply to you, “Depart from me, I never knew you.”
sant'Agostino d'Ippona † 430 d.C. Letters of St. Augustin 169.2
… He teaches these to know the commandments of the Lord, for he is not a “God of confusion, but of peace.” But “if any one is ignorant, he shall be ignored,” that is to say, he shall be rejected; for God is not ignorant—so far as mere knowledge is concerned—in regard to the persons to whom He shall one day say, “I know you not,”
papa san Gregorio I Magno † 604 d.C. The Book of Pastoral Rule 1.1
… But them the Judge within both advances, and yet knows not; for whom by permission he tolerates them surely by the judgment of reprobation he ignores. Whence to some who come to Him even after miracles He says, Depart from Me, ye workers of iniquity, I know you not who ye are (
13:28
Taziano il Siro † 180 d.C. The Diatessaron 31
… and he shall answer and [10] say, I say unto you, I know you not whence ye are: and ye shall begin to say, [11] Before thee we did eat and drink, and in our markets didst thou teach; and he shall say unto you, I know you not whence ye are; depart from me, ye servants [12] of untruth.
sant'Ireneo di Lione † 202 d.C. Against Heresies 4.8.1
… the stars of heaven, saying, “They shall come from the east and from the west, from the north and from the south, and shall recline with Abraham, and Isaac, and Jacob in the kingdom of heaven;” and then again by saying to the Jews, “When ye shall see Abraham, and Isaac, and Jacob, and all the prophets in the kingdom of heaven, but you yourselves cast out.”
Tertulliano † 220 d.C. The Five Books Against Marcion 4.30
… For how happens it, if the kingdom belong to the most lenient god, that it is closely followed up by a fervent judgment, the severity of which brings weeping?
Tertulliano † 220 d.C. The Five Books Against Marcion 4.44.4
… He seems to have left out all the 28th verse , and expunged ὑμῶν from verses 30 and 32 , reading only ὁ πατήρ . In ver. 38 , instead of the words ἐν τῇ δευτέρᾳ φυλακῇ, καὶ ἐν τῇ τρίτῃ φυλακῇ , he read ἐν τῇ ἑσπερινῇ φυλακῇ . In chap. xiii . he omitted the first five verses , whilst in the
sant'Ambrogio † 397 d.C. Exposition of the Christian Faith 3.12
99. Now learn that where the kingdom of God is named, there is no putting aside of the authority either of the Father or of the Son, because both the kingdom of the Father and the kingdom of the Son is included under the single name of God, saying: “When ye shall see Abraham, Isaac, and Jacob, and all the prophets, in the kingdom of God.”
sant'Ambrogio † 397 d.C. Exposition of the Christian Faith 5.12
… “When ye shall see Abraham, Isaac, and Jacob, and all the prophets in the kingdom of God;”
sant'Agostino d'Ippona † 430 d.C. Against Lying 24
… And they shall come from the east and from the west and from the north and from the south, and shall sit down in the kingdom of God; and, behold, there are last which shall be first, and there are first which shall be last.”
13:29
Taziano il Siro † 180 d.C. The Diatessaron 31
… and he shall say unto you, I know you not whence ye are; depart from me, ye servants [12] of untruth. There shall be weeping and gnashing of teeth, when ye see Abraham, and Isaac, and Jacob, and all the prophets, in the kingdom of God, while ye are [13] put forth without.
Tertulliano † 220 d.C. The Five Books Against Marcion 4.44.4
… read, “When ye shall see Abraham, and Isaac, and Jacob, and all the prophets in the kingdom of God, and ye yourselves thrust out,” he read (by altering, adding, and transposing), “When ye shall see all the just in the kingdom of God, and you yourselves cast out, and bound without, there shall be weeping and gnashing of teeth.” He likewise excluded all the
san Gregorio di Nissa † 395 d.C. On Virginity 20
… As for family distinction, he will not vaunt that which comes by the mere routine of devolution even to numbers of the worthless, but that which is gained by the successful efforts of his own zeal and labours; a distinction which only those can boast of who are “sons of the light” and children of God, and are styled “nobles from the sunrise
san Girolamo † 420 d.C. The Letters of St. Jerome 58.3
… for “God is a spirit, and they that worship Him must worship Him in spirit and in truth.” “Now the spirit bloweth where it listeth,” and “the earth is the Lord’s and the fulness thereof.” When the fleece of Judæa was made dry although the whole world was wet with the dew of heaven, and when many came from the East and from the West
Pseudo-Clement The Recognitions of Clement 4.4
… ask therefore the Lord of the harvest, that He would send out labourers into His harvest.’ Behold, therefore, the things which are foretold in a mystery are fulfilled. But whereas He said also, ‘Many shall come from the east and the west, from the north and the south, and shall recline in the bosom of Abraham, and Isaac, and Jacob;’
13:30
Taziano il Siro † 180 d.C. The Diatessaron 31
… depart from me, ye servants [12] of untruth. There shall be weeping and gnashing of teeth, when ye see Abraham, and Isaac, and Jacob, and all the prophets, in the kingdom of God, while ye are [13] put forth without. And they shall come from the east and the west, and from the [14] north and the south, and shall sit down in the kingdom of God.
13:31
Taziano il Siro † 180 d.C. The Diatessaron 24
[25] And on that day whereon they came down from the mountain, there met him a multitude of many people standing with his disciples, and the scribes were discussing [26] with them. And the people, when they saw Jesus, were perplexed, and in the [27] midst of their joy hastened and saluted him.
sant'Agostino d'Ippona † 430 d.C. The Harmony of the Gospels 2.75
… how often would I have gathered thy children together, as a hen doth gather her brood under her wings, and ye would not! Behold, your house shall be left unto you desolate: and I say unto you, that ye shall not see me until the time come when ye shall say, Blessed is He that cometh in the name of the Lord.”
13:32
Taziano il Siro † 180 d.C. The Diatessaron 24
… And the people, when they saw Jesus, were perplexed, and in the [27] midst of their joy hastened and saluted him. And on that day came certain of the Pharisees, and said unto him, Get thee out, and go hence; for Herod seeketh [28] to kill thee.
sant'Ireneo di Lione † 202 d.C. Against Heresies 1.31.4
4. Wherefore I have laboured to bring forward, and make clearly manifest, the utterly ill-conditioned carcase of this miserable little fox.
sant'Ireneo di Lione † 202 d.C. Against Heresies 4.41.3
… For He said, “Beware of the leaven of the Pharisees and of the Sadducees.” Speaking of Herod, too, He says, “Go ye and tell that fox,”
sant'Atanasio di Alessandria † 373 d.C. Against the Arians. (Orationes contra Arianos IV.) 3.25
… in the case of the bad, as when it charges, ‘Be ye not like to horse and mule which have no understanding .’ Or as when it says, complaining of those who have become such, ‘Man, being in honour, hath no understanding, but is compared unto the beasts that perish.’ And again, ‘They were as wanton horses .’ And the Saviour to expose Herod said, ‘Tell that fox
sant'Efrem il Siro † 373 d.C. Ephraim Syrus: Nineteen Hymns on the Nativity of Christ in the Flesh 3
… in Thy feast every man preaches glory. On the day of the murderer, the Voice was put to silence; but on Thy day are the voices of the feast. The foul one in his feast put out the Light, that darkness might cover the adulterers. The season of the Holy One trims lamps, that darkness may flee with the hidden things thereof. The day of that fox
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 32
… Fain would I see the spiritual Lion. For as a lion breathing (Gr. sending,) ( Cant. ii. 15 ) forth fire ( πὕρ ἀφιεὶς ) upon the herds of foxes, so rushed he upon the clan of demons and philosophers, and as the burst of some thunderbolt, was borne down into the host of the devil. (
san Girolamo † 420 d.C. The Letters of St. Jerome 123.9
… while the thirtyfold—indicated by joining together the points of the thumb and forefinger —denotes the marriage-tie. What room is left for double marriages? None. They are not counted. Such weeds do not grow in good ground but among briers and thorns, the favourite haunts of those foxes to whom the Lord compares the impious Herod.
sant'Agostino d'Ippona † 430 d.C. A Treatise Concerning Man’s Perfection in Righteousness 35
… For “whom He did predestinate, them He also called; and whom He called, them He also justified; and whom He justified, them He also glorified.” It was under this mystery, as I suppose, that that was spoken, “Behold, I cast out devils, and I do cures to-day and to-morrow, and the third day I shall be consummated,” or perfected.
sant'Agostino d'Ippona † 430 d.C. The Harmony of the Gospels 3.25
… And a parallel to that we should then find in the words recorded by Luke, namely, “Behold I cast out devils, and I do cures to-day and to-morrow, and the third day I shall be perfected;”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 63.15
… “Portions of foxes they shall be.” Foxes he calleth the kings of the world, that then were when Judæa was conquered. Hear in order that ye may know and perceive, that those he calleth foxes. Herod the king the Lord Himself hath called a fox. “Go ye,” He saith, “and tell that fox.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 89.34
… First of all, see his fragments in all nations: for it is of the Jews that it is said, “They shall be a portion for foxes.” For the Scripture calls wicked, crafty, and cowardly kings, whom another’s virtue terrifies, foxes. Thus when our Lord Himself was speaking of the threatening Herod, He said, “Go ye, and tell that fox.”
13:33
Taziano il Siro † 180 d.C. The Diatessaron 24
… And on that day came certain of the Pharisees, and said unto him, Get thee out, and go hence; for Herod seeketh [28] to kill thee. Jesus said unto them, Go ye and say to this fox, Behold, I am casting out demons, and I heal to-day and to-morrow, and on the third day I am perfected. [29]
Origene † 254 d.C. Origen's Commentary on Matthew 12.20
… But since “it cannot be that a prophet perish out of Jerusalem,”
13:34
sant'Ireneo di Lione † 202 d.C. Against Heresies 4.36.8
… And, without using a parable, the Lord said to Jerusalem, “O Jerusalem, Jerusalem, thou that killest the prophets, and stonest those that are sent unto thee; how often would I have gathered thy children together, as a hen gathereth her chickens under her wings, and ye would not! Behold, your house shall be left unto you desolate.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 72
… Therefore He saith, “But ye, when ye had seen it, repented not afterwards,” though ye had had the advantage of much care. Therefore He upbraids Jerusalem likewise with this saying, “How often would I have gathered thy children together, and ye would not!”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 45
… v. 21 .) But what is the will of the Father? Is it not, that not so much as one of them should perish? This Thou willest also. ( Matt. xviii. 14 .) So that the will of the One differeth not from the will of the Other. So
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 68
… lix. 2 , LXX.). And again, “They that go far away from Thee shall perish.” ( Ps. lxxiii. 27 , LXX.) And Hosea saith, “Thou hast forgotten the law of thy God, and I will also forget thee” ( Hos. iv. 6 , LXX.); and He saith Himself also in the Gospels, “How often would I have gathered your children—and ye would not.” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Epistle to the Hebrews 3
… ii. 4, 5 .) And again He Himself saith, “Those that would not that I should reign over them, bring hither before Me, and slay them.” ( Luke xix. 27 .) For that they are His own words, hear also what He saith in another place, “How often would I have gathered thy children together, and ye would not! Behold, your house is left desolate.” (
13:1
La Glossa
As He had been speaking of the punishments of sinners, the story is fitly told Him of the punishment of certain particular sinners, from which He takes occasion to denounce vengeance also against other sinners: as it is said, There were present at that season some that told him of the Galilæans, whose blood Pilate had mingled with their sacrifices.
san Cirillo di Alessandria † 444 d.C.
For these were followers of the opinions of Judas of Galilee, of whom Luke makes mention in the Acts of the Apostles, (Acts 5:37.) who said, that we ought to call no man master. Great numbers of them refusing to acknowledge Cæsar as their master, were therefore punished by Pilate. They said also that men ought not to offer God any sacrifices that were not ordained in the law of Moses, and so forbade to offer the sacrifices appointed by the people for the safety of the Emperor and the Roman people. Pilate then, being enraged against the Galilæans, ordered them to be slain in the midst of the very victims which they thought they might offer according to the custom of their law; so that the blood of the offerers was mingled with that of the victims offered. Now it being generally believed that these Galilæans were most justly punished, as sowing offences among the people, the rulers, eager to excite against Him the hatred of the people, relate these things to the Saviour, wishing to discover what He thought about them. But He, admitting them to be sinners, does not however judge them to have suffered such things, as though they were worse than those who suffered not. Whence it follows, And he answered and said unto them, Suppose ye that these Galilæans were sinners above all the Galilæans, &c.
san Giovanni Crisostomo † 407 d.C. de Laz. Conc. 3.
For God punishes some sinners by cutting off their iniquities, and appointing to them hereafter a lighter punishment, or perhaps even entirely releasing them, and correcting those who are living in wickedness by their punishment. Again, he does not punish others, that if they take heed to themselves by repentance they may escape both the present penalty and future punishment, but if they continue in their sins, suffer still greater torment.
Tito di Bostra † 378 d.C.
And He here plainly shews, that whatever judgments are passed for the punishment of the guilty, happen not only by the authority of the judges, but the will of God. Whether therefore the judge punishes upon the strict grounds of conscience, or has some other object in his condemnation, we must ascribe the work to the Divine appointment.
san Cirillo di Alessandria † 444 d.C.
To save therefore the multitudes, from the intestine seditions, which were excited for the sake of religion, He adds, but unless ye repent, and unless ye cease to conspire against your rulers, for which ye have no divine guidance, ye shall all likewise perish, and your blood shall be united to that of your sacrifices.
san Giovanni Crisostomo † 407 d.C. ubi sup.
And herein he shews that He permitted them to suffer such things, that the heirs of the kingdom yet living might be dismayed by the dangers of others. “What then,” you will say, “is this man punished, that I might become better?” Nay, but he is punished for his own crimes, and hence arises an opportunity of salvation to those who see it.
san Beda † 735 d.C.
But because they repented not in the fortieth year of our Lord’s Passion, the Romans coming, (whom Pilate represented, as belonging to their nation,) and beginning from Galilee, (whence our Lord’s preaching had begun,) utterly destroyed that wicked nation, and defiled with human blood not only the courts of the temples, where they were wont to offer sacrifies, but also the inner parts of the doors, (where there was no entrance to the Galileans.)
san Giovanni Crisostomo † 407 d.C. ubi sup.
Again, there had been eighteen others crushed to death by the falling of a tower, of whom He adds the same things, as it follows, Or those eighteen upon whom the tower of Siloam fell and slew them, think ye that they were sinners above all men that dwell in Jerusalem? I tell you, Nay, For he does not punish all in this life, giving them a time meet for repentance. Nor however does he reserve all for future punishment, lest men should deny His providence.
Tito di Bostra † 378 d.C.
Now one tower is compared to the whole city, that the destruction of a part may alarm the whole. Hence it is added, But, except ye repent, ye shall all likewise perish; as if He said, The whole city shall shortly be smitten if the inhabitants continue in impenitence.
sant'Ambrogio † 397 d.C.
In those whose blood Pilate mingled with the sacrifices, there seems to be a certain mystical type, which concerns all who by the compulsion of the Devil offer not a pure sacrifice, whose prayer is for a sin, (Ps. 109:7.) as it was written of Judas, who when he was amongst the sacrifices devised the betrayal of our Lord’s blood.
san Beda † 735 d.C.
For Pilate, who is interpreted, “The mouth of the hammerer,” signifies the devil ever ready to strike. The blood expresses sin, the sacrifices good actions. Pilate then mingles the blood of the Galilæans with their sacrifices when the devil stains the alms and other good works of the faithful either by carnal indulgence, or by courting the praise of men, or any other defilement. Those men of Jerusalem also who were crushed by the falling of the tower, signify that the Jews who refuse to repent will perish within their own walls. Nor without meaning is the number eighteen given, (which number among the Greeks is made up of Ι and Η, that is, of the same letters with which the name of Jesus begins.) And it signifies that the Jews were chiefly to perish, because they would not receive the name of the Saviour. That tower represents Him who is the tower of strength. And this is rightly in Siloam, which is interpreted, “sent;” for it signifies Him who, sent by the Father, came into the world, and who shall grind to powder all on whom He falls.
Il testo latino
Glossa
Quia de poenis peccantium fecerat mentionem, opportune nuntiatur quorumdam peccantium poena, ex cuius exemplo etiam aliis peccatoribus poenam comminatur; unde dicitur aderant quidam ipso in tempore nuntiantes illi de Galilaeis, quorum sanguinem miscuit Pilatus cum sacrificiis eorum
Cyrillus
Erant enim sequaces dogmatum Iudae Galilaei, cuius mentionem Lucas in actibus apostolorum fecit, qui dicebat: non oportet quemquam vocari dominum: unde quamplures eorum, quia Caesarem non fatebantur dominum, a Pilato puniti sunt. Dicebant etiam non oportere alias a statutis victimis in lege Moysi offerre Deo; unde prohibebant statutas a populo victimas pro salute imperatoris et populi Romani offerre. Pilatus ergo indignatus in Galilaeos, iussit inter ipsas victimas, quas ritu legis se offerre putabant, occidi, ita quod sanguis offerentium oblatis victimis misceretur. Credente autem vulgo, iustissime praedictos talia passos esse, quasi scandala seminantes in populo, incitantes principes in odium subditorum, narraverunt haec salvatori, volentes percipere quid ei super hoc videretur. Ipse autem peccatores hos esse ponit; non tamen hic asserit talia passos esse, tamquam peiores non patientibus; unde sequitur et respondens dixit illis: putatis quod hi Galilaei prae omnibus Galilaeis peccatores fuerunt, quia talia passi sunt? Non, dico vobis
Chrysostomus
Punit enim Deus quosdam peccatorum, amputans eorum nequitiam, et poenam illis statuens leviorem, et plene semovens eos ab aliis, et viventes in malitia corrigens per horum damnationem. Rursus alios hic non punit, ut si sibi caverint poenitentes, praesentem poenam effugiant, et futurum supplicium: si vero perseveraverint, maius patiantur tormentum
Titus
Manifestat et hic, quia quaecumque ex iudiciis accidunt in reorum supplicium, non solum iudicantium potestate, sed etiam nutu Dei contingunt; unde sive iusta conscientia puniat iudex, sive aliud intendens condemnet, commendandum est negotium divinae censurae
Cyrillus
Removens ergo populares ab intestinis insidiis occasione religionis concitatis, subiungit sed nisi poenitentiam habueritis, et nisi cessaveritis conspirare contra principes, quod nutu divino non agitis, omnes simul, vel similiter, peribitis, et vester sanguis vestris victimis coniungetur
Chrysostomus
In hoc autem ostendit quod illos permisit talia pati, ut viventes alienis periculis territi fierent regni heredes. Quid igitur, dices, ut melior ego fiam, ille punitur? Non ideo; sed punitur quidem propter propria crimina; fit vero ex hoc videntibus salutis materia
Beda
Sed quia poenitentiam non habuerunt, quadragesimo dominicae passionis anno venientes Romani, quos designabat Pilatus ad eorum gentes pertinens, et incipientes a Galilaea, unde dominica praedicatio coeperat, radicitus impiam gentem deleverunt; et non solum atria templi, quo sacrificia deferri consueverant, sed interiora domus humano sanguine foedarunt
Chrysostomus
Iterum autem alii decem et octo obruti fuerant a quadam turre; de quibus eadem subdit, dicens sicut illi decem et octo super quos cecidit turris in Siloa, et occidit eos, putatis quia et ipsi debitores fuerunt praeter omnes homines habitantes in Ierusalem? Non, dico vobis. Non enim hic omnes punit, dans aliis inducias poenitendi; nec tamen cunctos futurae punitioni reservat, ne plures providentiam abnegarent
Titus
Una autem turris comparatur toti civitati, ut pars totum perterreat; unde subditur sed si non poenitentiam egeritis, omnes similiter peribitis; quasi dicat: tota civitas paulo post occupabitur, si perseveraverint indigenae in infidelitate
Ambrosius
Mystice autem in illis, quorum sanguinem Pilatus miscuit cum sacrificiis eorum, figura quaedam videtur, eos tangens, qui coactu diabolico non pure offerunt sacrificium, quorum oratio est in peccatum, sicut de Iuda scriptum est, qui proditionem sanguinis dominici inter sacrificia positus cogitabat
Beda
Pilatus enim, qui interpretatur os malleatoris, Diabolum significat, semper caedere paratum; sanguis peccatum, sacrificia bonas actiones exprimunt. Pilatus ergo sanguinem Galilaeorum cum sacrificiis eorum miscet, quando Diabolus eleemosynam et cetera bona fidelium, vel carnis delectatione, vel humanae laudis ambitione, vel qualibet alia peste commaculat. Illi etiam Hierosolimytae a ruina turris oppressi significant Iudaeos, qui poenitere noluerunt, cum moenibus suis esse perituros. Non frustra decem et octo, qui numerus apud Graecos ex i et e, hoc est eisdem litteris quibus nomen Iesu incipit, exprimitur: significat enim Iudaeos hinc maxime perituros, quod nomen salvatoris recipere noluerunt. Illa turris significat illum qui est turris fortitudinis, quae merito est in Siloe, quae interpretatur missus; significat enim eum qui missus a patre venit in mundum, qui omnes super quos cecidit conteret
13:6
Tito di Bostra † 378 d.C.
The Jews were boasting, that while the eighteen had perished, they all remained unhurt. He therefore sets before them the parable of the fig tree, for it follows, He spake also this parable; A certain man had a fig tree planted in his vineyard.
sant'Ambrogio † 397 d.C.
There was a vineyard of the Lord of hosts, which He gave for a spoil to the Gentiles. And the comparison of the fig tree to the synagogue is well chosen, because as that tree abounds with wide and spreading foliage, and deceives the hopes of its possessor with the vain expectation of promised fruit, so also in the synagogue, while its teachers are unfruitful in good works, yet magnify themselves with words as with abundant leaves, the empty shadow of the law stretches far and wide. This tree also is the only one which puts forth fruit in place of flowers. And the fruit falls, that other fruit may succeed; yet some few of the former remain, and do not fall. For the first people of the synagogue fell off as a useless fruit, in order that out of the fruitfulness of the old religion might arise the new people of the Church; yet they who were the first out of Israel whom a branch of a stronger nature bore, under the shadow of the law and the cross, in the bosom of both, stained with a double juice after the example of a ripening fig, surpassed all others in the grace of most excellent fruits; to whom it is said, You shall sit upon twelve thrones. Some however think the fig tree to be a figure not of the synagogue, but of wickedness and treachery; yet these differ in nothing from what has gone before, except that they choose the genus instead of the species.
san Beda † 735 d.C.
The Lord Himself who established the synagogue by Moses, came born in the flesh, and frequently teaching in the synagogue, sought for the fruits of faith, but in the hearts of the Pharisees found none; therefore it follows, And came seeking fruit on it, and found none.
sant'Ambrogio † 397 d.C.
But our Lord sought, not because He was ignorant that the fig tree had no fruit, but that He might shew in a figure that the synagogue ought by this time to have fruit. Lastly, from what follows, He teaches that He Himself came not before the time who came after three years. For so it is said, Then said he to the dresser of the vineyard, Behold, these three years I come seeking fruit on this fig tree, and find none. He came to Abraham, He came to Moses, He came to Mary, that is, He came in the seal of the covenant, He came in the law, He came in the body. We recognise His coming by His gifts; at one time purification, at another sanctification, at another justification. Circumcision purified, the law sanctified, grace justified. The Jewish people then could not be purified because they had not the circumcision of the heart, but of the body; nor be sanctified, because ignorant of the meaning of the law, they followed carnal things rather than spiritual; nor justified, because not working repentance for their offences, they knew nothing of grace. Rightly then was there no fruit found in the synagogue, and consequently it is ordered to be cut down; for it follows, Cut it down, why cumbereth it the ground? But the merciful dresser, perhaps meaning him on whom the Church is founded, foreseeing that another would be sent to the Gentiles, but he himself to them who were of the circumcision, piously intercedes that it may not be cut off; trusting to his calling, that the Jewish people also might be saved through the Church. Hence it follows, And he answering said unto him, Lord, let it alone this year also. He soon perceived hardness of heart and pride to be the causes of the barrenness of the Jews. He knew therefore how to discipline, who knew how to censure faults. Therefore adds He, till I shall dig about it. He promises that the hardness of their hearts shall be dug about by the Apostles’ spades, lest a heap of earth cover up and obscure the root of wisdom. And He adds, and dung it, that is, by the grace of humility, by which even the fig is thought to become fruitful toward the Gospel of Christ. Hence He adds, And if it bear fruit, well, that is, it shall be well, but if not, then after that thou shall cut it down.
san Beda † 735 d.C.
Which indeed came to pass under the Romans, by whom the Jewish nation was cut off, and thrust out from the land of promise.
sant'Agostino † 430 d.C. ubi sup.
Or, in another sense, the fig tree is the race of mankind. For the first man after he had sinned concealed with fig leaves his nakedness, that is, the members from which we derive our birth.
Teofilatto † 1107
But each one of us also is a fig tree planted in the vineyard of God, that is, in the Church, or in the world.
san Gregorio Magno † 604 d.C. Hom. 31. in Evang.
But our Lord came three times to the fig tree, because He sought after man’s nature before the law, under the law, and under grace, by waiting, admonishing, visiting; but yet He complains that for three years he found no fruit, for there are some wicked men whose hearts are neither corrected by the law of nature breathed into them, nor instructed by precepts, nor converted by the miracles of His incarnation.
Teofilatto † 1107
Our nature yields no fruit though three times sought for; once indeed when we transgressed the commandment in paradise; the second time, when they made the molten calf under the law; thirdly, when they rejected the Saviour. But that three years’ time must be understood to mean also the three ages of life, boyhood, manhood, and old age.
san Gregorio Magno † 604 d.C. ubi. sup.
But with great fear and trembling should we hear the word which follows, Cut it down, why cumbereth it the ground. For every one according to his measure, in whatsoever station of life he is, except he shew forth the fruits of good works, like an unfruitful tree, cumbereth the ground; for wherever he is himself placed, he there denies to another the opportunity of working. PSEUDO-BASIL. (De Pœnit.) For it is the part of God’s mercy not silently to inflict punishment, but to send forth threatenings to recall the sinner to repentance, as He did to the men of Nineveh, and now to the dresser of the vineyard, saying, Cut it down, exciting him indeed to the care of it, and stirring up the barren soil to bring forth the proper fruits.
san Gregorio Nazianzeno † 390 d.C. Orat. 32.
Let us not then strike suddenly, but overcome by gentleness, lest we cut down the fig tree still able to bear fruit, which the care perhaps of a skilful dresser will restore. Hence it is also here added, And he answering said unto him, Lord, let alone, &c.
san Gregorio Magno † 604 d.C. 31. in Ev.
By the dresser of the vineyard is represented the order of Bishops, who, by ruling over the Church, take care of our Lord’s vineyard.
Teofilatto † 1107
Or the master of the household is God the Father, the dresser is Christ, who will not have the fig tree cut down as barren, as if saying to the Father, Although through the Law and the Prophets they gave no fruit of repentance, I will water them with My sufferings and teaching, and perhaps they will yield us fruits of obedience.
sant'Agostino † 430 d.C. ubi sup.
Or, the husbandman who intercedes is every holy man who within the Church prays for them that are without the Church, saying, O Lord, O Lord, let it alone this year, that is, for that time vouchsafed under grace, until I dig about it. To dig about it, is to teach humility and patience, for the ground which has been dug is lowly. The dung signifies the soiled garments, but they bring forth fruit. The soiled garment of the dresser, is the grief and mourning of sinners; for they who do penance and do it truly are in soiled garments.
san Gregorio Magno † 604 d.C. ubi sup.
Or, the sins of the flesh are called the dung. From this then the tree revives to bear fruit again, for from the remembrance of sin the soul quickens itself to good works. But there are very many who hear reproof, and yet despise the return to repentance; wherefore it is added, And if it bear fruit, well.
sant'Agostino † 430 d.C. ubi sup.
That is, it will be well, but if not, then after that thou shalt cut it down; namely, when Thou shalt come to judge the quick and the dead. In the mean time it is now spared.
san Gregorio Magno † 604 d.C. ubi sup.
But he who will not by correction grow rich unto fruitfulness, falls to that place from whence he is no more able to rise again by repentance.
Il testo latino
Titus
Iactabant se Iudaei ex eo quod decem et octo perierant; ipsi vero omnes remanserunt illaesi; unde proponit eis fici parabolam; dicit enim dicebat autem hanc similitudinem: arborem fici habebat quidam plantatam in vinea sua
Ambrosius
Vinea domini Sabaoth erat quam dedit in rapinam gentium. Apta autem synagogae arboris istius comparatio est: quia sicut arbor ista redundans foliis fluentibus, spem possessoribus suis cassa speratorum proventuum expectatione destituit: ita etiam in synagoga dum doctores eius operibus infecundi, verbis tamen velut foliis redundantibus gloriantur, inanis umbra legis exuberat. Haec etiam sola arbor ab initio germinat poma pro floribus, et poma decident ut poma succedant; manent tamen aliqua priorum perrara, nec decidunt. Etenim primus synagogae populus velut inutilis decidit fructus ut de pinguedine religionis antiquae novus Ecclesiae populus emergeret; primo tamen ex Israel, grossi maturescentis exemplo, pulcherrimorum gratia fructuum caeteris praestiterunt: quibus dicitur: sedebitis super duodecim thronos. Nonnulli tamen ficum istam non synagogae, sed malitiae et improbitatis figuram putant: hi tamen in nullo distant, nisi quod pro specie genus eligunt
Beda
Ipse autem dominus synagogam per Moysen instituit, in carne natus apparuit, et crebrius in synagoga docens fructum fidei quaesivit, sed in Pharisaeorum mente non invenit; unde sequitur et venit fructum quaerens in illa, et non invenit
Ambrosius
Quaerebat autem dominus, non quia fructum ficulneae deesse nesciret; sed ut ostenderet in figura, quia fructum synagoga iam habere deberet. Denique ex sequentibus docet non se ante tempus venisse, qui per triennium venit; sic enim habes: dixit autem ad cultorem vineae: ecce anni tres sunt ex quo venio quaerens fructum in ficulnea hac et non invenio. Venit ad Abraham, venit ad Moysen, venit ad Mariam, hoc est, venit in signaculo, venit in lege, venit in corpore: adventum eius ex beneficiis recognoscimus: alibi purificatio, alibi sanctificatio, alibi iustificatio est; circumcisio purificavit, lex sanctificavit, gratia iustificavit. Ergo populus Iudaeorum neque purificari potuit, quia circumcisionem corporis, non animi habuit; neque sanctificari, quia virtutem legis ignorans, carnalia magis quam spiritualia sequebatur; neque iustificari, quia delictorum suorum poenitentiam non gerens, gratiam nesciebat. Merito ergo nullus fructus in synagoga inventus est; et ideo iubetur excidi; sequitur enim succide ergo illam: ut quid etiam terram occupat? Bonus autem cultor, et fortassis ille in quo Ecclesiae fundamentum est, praesagiens, alterum ad gentes, se autem ad eos qui ex circumcisione sunt, esse mittendum, religiose ne excidatur intervenit, fretus vocatione sua etiam populum Iudaeorum per Ecclesiam posse salvari; unde sequitur at ille respondens, dixit illi: domine, dimitte illam et hoc anno. Cito duritiam superbiamque Iudaeorum causas esse sterilitatis agnovit. Itaque venit excolere qui novit vitia reprehendere; unde subdit usque dum fodiam circa illam. Pollicetur dura cordis eorum apostolicis ligonibus esse fodienda, ne radicem sapientiae, terrarum acervus obruat et abscondat. Subdit autem et mittam stercora, idest humilitatis affectum, per quem in Evangelium Christi etiam Iudaeus fore existimatur fructuosus; unde subdit et si quidem fecerit fructum, bene scilicet erit; sin autem, in futurum succides illam
Beda
Quod quidem per Romanos factum est, a quibus gens Iudaea succisa, et a terra promissionis expulsa est
Augustinus de Verb. Dom
Vel aliter totum. Arbor ficulnea genus humanum est. Primus enim homo qui peccavit, foliis ficulneae pudenda velavit, hoc est membra unde nati sumus
Theophylactus
Sed et quisque nostrum ficus est in vinea Dei, hoc est in Ecclesia, vel in hoc mundo plantata
Gregorius in Evang
Tertio autem dominus ad ficulneam venit: quia naturam generis humani ante legem, sub lege, sub gratia, expectando, admonendo, visitando requisivit: sed tamen tribus annis fructum se non invenisse conqueritur: quia quorumdam pravorum mentes nec inspirata lex naturalis corrigit, nec praecepta erudiunt, nec incarnationis eius miracula convertunt
Theophylactus
Tertio autem natura nostra fructum petita non tribuit: semel quidem cum in Paradiso praevaricati sumus praeceptum, secundo cum in lege vitulum conflaverunt, tertio cum salvatorem renuerunt. Sed id triennium intelligendum est pro tribus aetatibus, puerili, virili, et senili
Gregorius
Sed cum magno timore audiendum est quod dicitur succide ergo illam: ut quid etiam terram occupat? Unusquisque enim iuxta modum suum, inquantum locum vitae praesentis tenet, si fructum bonae operationis non exhibet, velut infructuosa arbor terram occupat: quia in eo loco in quo ipse est, aliis operandi occasionem negat
Basilius
Proprium enim est divinae propitiationis non silenter poenas infligere, sed praemittere minas, revocando ad poenitentiam; sicut Ninivitis fecit, et nunc cultori dicens succide eam: provocans quidem ipsum ad curam eius, suscitans vero sterilem animam ad producendos debitos fructus
Gregorius Nazianzenus
Igitur nec nos feriamus subito, sed praevaleamus misericordia; ne secemus ficum potentem adhuc fructum facere, quam forsitan curabit periti custodis studium; unde et hic subditur at ille respondens dixit illi: dimitte illam hoc anno, usque dum fodiam circa illam
Gregorius
Per cultorem vineae praepositorum ordo exprimitur, qui dum praesunt Ecclesiae, dominicae vineae curam gerunt
Theophylactus
Vel paterfamilias Deus pater est, cultor vero Christus, qui ficum amputari ut sterilem non permittit; quasi ad patrem diceret: si per legem et prophetas fructum poenitentiae non dederunt, meis eos irrigabo passionibus et doctrinis; et forsitan dabunt obedientiae fructum
Augustinus de Verb. Dom
Vel colonus, qui intercedit, est omnis sanctus qui intra Ecclesiam orat pro eis qui sunt extra Ecclesiam, dicens domine, dimitte illam hoc anno, idest tempore isto sub gratia, usque dum fodiam circa illam. Circumfodere est humilitatem et patientiam docere. Fossa enim est humilis terra, stercus autem in bono intellige: sordes sunt, sed fructum dant: sordes cultoris dolor est peccatoris. Qui autem agunt poenitentiam, in sordibus agant et veraciter agant
Gregorius
Vel peccata carnis, stercora vocantur. Ex stercore igitur ad fructum reviviscit arbor, quia de consideratione peccati, ad bona se opera resuscitat animus. Sed sunt plerique qui increpationes audiunt, et tamen ad poenitentiam redire contemnunt; propter quod subditur et si quidem fecerit fructum
Augustinus de Verb. Dom
Bene scilicet erit; sin autem, in futurum succides eam, quando scilicet in iudicio venies iudicare vivos et mortuos. Interim modo parcitur
Gregorius
Qui autem nunc non vult ad fecunditatem pinguescere per increpationem, illic cadit unde iam resurgere per poenitentiam non valet
13:10
sant'Ambrogio † 397 d.C.
He soon explained that He had been speaking of the synagogue, shewing, that He truly came to it, who preached in it, as it is said, And he was teaching in one of the synagogues.
san Giovanni Crisostomo † 407 d.C.
He teaches indeed not separately, but in the synagogues; calmly, neither wavering in any thing, nor determining aught against the law of Moses; on the Sabbath also, because the Jews were then engaged in the hearing of the law.
san Cirillo di Alessandria † 444 d.C.
Now that the Incarnation of the Word was manifested to destroy corruption and death, and the hatred of the devil against us, is plain from the actual events; for it follows, And behold there was a woman which had a spirit of infirmity, &c. He says spirit of infirmity, because the woman suffered from the cruelty of the devil, forsaken by God because of her own crimes or for the transgression of Adam, on account of which the bodies of men incur infirmity and death. But God gives this power to the Devil, to the end that men when pressed down by the weight of their adversity might betake them to better things. He points out the nature of her infirmity, saying, And was bowed together, and could in no wise lift up herself.
san Basilio Magno † 379 d.C. Hom. 9. in Hex.
Because the head of the brutes is bent down towards the ground and looks upon the earth, but the head of man was made erect towards the heaven, his eyes tending upward. For it becomes us to seek what is above, and with our sight to pierce beyond earthly things.
san Cirillo di Alessandria † 444 d.C.
But our Lord, to shew that His coming into this world was to be the loosing of human infirmities, healed this woman. Hence it follows, And when Jesus saw her, he called her to him, and said unto her, Woman, thou art loosed from thine infirmity. A word most suitable to God, full of heavenly majesty; for by His royal assent He dispels the disease. He also laid His hands upon her, for it follows, He laid his hands on her, and immediately she was made straight, and glorified God. We should here answer, that the Divine power had put on the sacred flesh. For it was the flesh of God Himself, and of no other, as if the Son of Man existed apart from the Son of God, as some have falsely thought. But the ungrateful ruler of the synagogue, when he saw the woman, who before was creeping on the ground, now by Christ’s single touch made upright, and relating the mighty works of God, sullies his zeal for the glory of the Lord with envy, and condemns the miracle, that he might appear to be jealous for the Sabbath. As it follows, And the ruler of the synagogue answered with indignation, because that Jesus had healed on the sabbath-day, and said unto the people, There are six days in which men ought to work, and not on the sabbath-day. He would have those who are dispersed about on the other days, and engaged in their own works, not come on the Sabbath to see and admire our Lord’s miracles, lest by chance they should believe. But the law has not forbidden all manual work on the Sabbath-day, and has it forbidden that which is done by a word or the mouth? Cease then both to eat and drink and speak and sing. And if thou readest not the law, how is it a Sabbath to thee? But supposing the law has forbidden manual works, how is it a manual work to raise a woman upright by a word?
sant'Ambrogio † 397 d.C.
Lastly, God rested from the works of the world not from holy works, for His working is constant and everlasting; as the Son says, My Father worketh until now, and I work; (John 5:17.) that after the likeness of God our worldly, not our religious, works should cease. Accordingly our Lord pointedly answered him, as it follows, Thou hypocrite, doth not each one of you on the sabbath-day loose his ox or his ass? &c.
san Basilio Magno † 379 d.C. Basil. Hom. 1. de Jej.
The hypocrite is one who on the stage assumes a different character from his own. So also in this life some men carry one thing in their heart, and shew another on the surface to the world.
san Giovanni Crisostomo † 407 d.C.
Well then does he call the ruler of the synagogue a hypocrite, for he had the appearance of an observer of the law, but in his heart was a crafty and envious man. For it troubles him not that the Sabbath is broken, but that Christ is glorified. Now observe, that whenever Christ orders a work to be done, (as when He ordered the man sick of the palsy to take up his bed,) He raises His words to something higher, convincing men by the majesty of the Father, as He says, My Father worketh until now, and I work. (John 5:17.) But in this place, as doing every thing by word, He adds nothing further, refuting their calumny by the very things which they themselves did.
san Cirillo di Alessandria † 444 d.C.
Now the ruler of the synagogue is convicted a hypocrite, in that he leads his cattle to watering on the Sabbath-day, but this woman, not more by birth than by faith the daughter of Abraham, he thought unworthy to be loosed from the chain of her infirmity. Therefore He adds, And ought not this woman, being a daughter of Abraham, whom Satan has bound, lo, these eighteen years, to be loosed from this bond on the sabbath-day? The ruler preferred that this woman should like the beasts rather look upon the earth than receive her natural stature, provided that Christ was not magnified. But they had nothing to answer; they themselves unanswerably condemned themselves. Hence it follows, And when he had said these things, all his adversaries were ashamed. But the people, reaping great good from His miracles, rejoiced at the signs which they saw, as it follows, And all the people rejoiced. For the glory of His works vanquished every scruple in them who sought Him not with corrupt hearts.
san Gregorio Magno † 604 d.C. Hom. 31. in Evang.
Mystically the unfruitful fig tree signifies the woman that was bowed down. For human nature of its own will rushes into sin, and as it would not bring forth the fruit of obedience, has lost the state of uprightness. The same fig tree preserved signifies the woman made upright.
sant'Ambrogio † 397 d.C.
Or the fig tree represents the synagogue; afterwards in the infirm woman there follows as it were a figure of the Church, which having fulfilled the measure of the law and the resurrection, and now raised up on high in that eternal resting place, can no more experience the frailty of our weak inclinations. Nor could this woman be healed except she had fulfilled the law and grace. For in ten sentences is contained the perfection of the law, and in the number eight the fulness of the resurrection.
san Gregorio Magno † 604 d.C. ut sup.
Or else; man was made on the sixth day, and on the same sixth day were all the works of the Lord finished, but the number six multiplied three times makes eighteen. Because then man who was made on the sixth day was unwilling to do perfect works, but before the law, under the law, and at the beginning of grace, was weak, the woman was bowed down eighteen years.
sant'Agostino † 430 d.C. Serm. 110.
That which the three years signified in the tree, the eighteen did in the woman, for three times six is eighteen. But she was crooked and could not look up, for in vain she heard the words, lift up your hearts.
san Gregorio Magno † 604 d.C. up sup.
For every sinner who thinketh earthly things, not seeking those that are in heaven, is unable to look up. For while pursuing his baser desires, he declines from the uprightness of his state; or his heart is bent crooked, and he ever looks upon that which he unceasingly thinks about. The Lord called her and made her upright, for He enlightened her and succoured her. He sometimes calls but does not make upright, for when we are enlightened by grace, we ofttimes see what should be done, but because of sin do not practise it. For habitual sin binds down the mind, so that it cannot rise to uprightness. It makes attempts and fails, because when it has long stood by its own will, when the will is lacking, it falls.
sant'Ambrogio † 397 d.C.
Now this miracle is a sign of the coming sabbath, when every one who has fulfilled the law and grace, shall by the mercy of God put off the toils of this weak body. But why did He not mention any more animals, save to shew that the time would come when the Jewish and Gentile nations should quench their bodily thirst, and this world’s heat in the fulness of the fountain of the Lord, and so through the calling forth of two nations, the Church should be saved.
san Beda † 735 d.C.
But the daughter of Abraham is every faithful soul, or the Church gathered out of both nations into the unity of the faith. There is the same mystery then in the ox or ass being loosed and led to water, as in the daughter of Abraham being released from the bondage of our affections.
Il testo latino
Ambrosius
Cito quod de synagoga dixerat indicavit; ad ipsam utique arborem venisse se monstrat qui in eadem praedicabat; unde dicitur erat autem docens in synagoga eorum sabbatis
Chrysostomus
Docet quidem non seorsum, sed in synagogis secure, in nullo dubitans, nec aliquid contra legem Moysi statuens; sabbato autem, quia tunc Iudaei legi vacabant
Cyrillus
Ad expugnationem autem corruptionis, et mortis, et invidiae Diaboli contra nos, prodiit incarnatio verbi; et hoc apparet ex ipsis eventibus; sequitur enim et ecce mulier quae habebat spiritum infirmitatis annis decem et octo. Dicit autem spiritum infirmitatis, quia mulier haec patiebatur atrocitate Diaboli, derelicta a Deo propter propria crimina, vel propter transgressionem Adae, ob quam humana corpora infirmitatem et mortem incurrerunt. Dat autem super hoc Deus Diabolo potestatem, ut homines mole adversitatis depressi, velint ad meliora transire. Genus autem infirmitatis ostendit, dicens et erat inclinata, nec omnino poterat sursum respicere
Basilius
Brutorum siquidem caput humi deflexum est, terram cernit; caput hominis erectum est in caelum, oculi superna conspiciunt: convenit enim ei quaerere superna, transcendere terrena intuitu
Cyrillus
Ostendens autem dominus adventum suum in hunc mundum dissolutivum esse humanarum passionum, mulierem sanavit; unde sequitur quam cum vidisset Iesus, vocavit eam ad se, et ait illi: mulier, dimissa es ab infirmitate tua. Vox aptissima Deo, plena maiestate superna: fugat enim morbum imperatorio motu: qui etiam manus illi imponit; sequitur enim imposuit illi manus; et confestim erecta est, et glorificabat Deum: in quo oportet perpendere sacram carnem induisse virtutem divinam: erat enim ipsius Dei caro, non autem alicuius alterius, quasi separatim existente filio hominis a filio Dei, sicut falso aliquibus visum est. Sed ingratae synagogae praesul, postquam vidit feminam humi repentem solo tactu erectam, et divina referentem magnalia, ardens domini gloria, irretitur invidia, arguitque miraculum, quasi videretur sollicitari pro sabbato; unde sequitur respondens autem archisynagogus indignans quia sabbato curasset hominem Iesus, dicebat turbae: sex dies sunt in quibus oportet operari; in his venite et curamini, et non in die sabbati. Hortatur ceteris diebus dispersos, et propriis vacantes operibus, non sabbato, videre et mirari prodigia domini, ne forte credant. Sed dic, lex prohibuit ab opere manuali die sabbati abstinere; numquid ab eo quod verbo et ore fit? Cesses ergo comedere et potare ac loqui et psallere in sabbato. Et si nec legem legis, cur tibi sabbatum? Ceterum, si manuale opus lex prohibuit, quomodo manuale opus est feminam verbo erigere?
Ambrosius
Denique et Deus ab operibus mundi quievit, non operibus quibus sempiterna et iugis operatio est, sicut filius ait: pater meus usque modo operatur, et ego operor, ut ad similitudinem Dei saecularia nostra opera, non religiosa cessarent. Unde dominus specialiter ei respondit; sequitur enim respondit autem ad illum dominus, et dixit: hypocritae, unusquisque vestrum in sabbato non solvit bovem suum aut asinum a praesepio, et ducit adaquare?
Basilius
Hypocrita est qui in theatro assumit alienam personam; sic et in vita praesenti quidam alia gerunt in corde, et alia superficialiter ostendunt hominibus
Chrysostomus
Bene igitur dicit hypocritam principem synagogae: quia faciem habebat legis cultoris, mens vero eius erat versuti et invidi: non enim turbatur propter sabbatum, quia violatur, sed propter Christum, quia glorificatur. Tu tamen attende, quod ubi quidem opus fieri iussit, sicut cum paralytico iussit grabatum tollere, transtulit sermonem ad maius, convincens eos per dignitatem patris, cum dicit: pater meus usque modo operatur, et ego operor; hic autem ubi totum faciens verbo, nihil aliud adicit, ex his quae ipsi faciebant, calumniam solvit
Cyrillus
Arguitur autem archisynagogus ut hypocrita, dum bruta quidem adaquat in sabbato, mulierem vero non magis genere quam fide filiam Abrahae, non dignam putat solvi ab aegritudinis vinculo; unde subdit hanc autem filiam Abrahae, quam alligavit Satanas ecce decem et octo annis, non oportuit solvi a vinculo isto die sabbati? Malebat siquidem mulierem tamquam quadrupedia cernere terram, quam hominum staturam recipere, dummodo Christus non magnificaretur. Non autem erat eis quid responderent; sed ipsi sibi ipsis erant irrefragabilis reprehensio; unde sequitur et cum haec diceret, erubescebant omnes adversarii eius; sed populus, quasi commoda ex miraculis consequens, laetabatur de signis; unde sequitur et omnis populus gaudebat in universis quae gloriose fiebant ab eo. Nam claritas operum omnem quaestionem solvebat apud eos qui non quaerebant mentibus perversis
Gregorius in Evang
Mystice autem hoc significat ficulnea infructuosa quod mulier inclinata: humana enim natura ad peccatum ex voluntate corruens, quia fructum obedientiae ferre noluit, statum rectitudinis amisit; et hoc significat ficulnea reservata quod mulier erecta
Ambrosius
Vel ficus synagogam figurat. Denique in muliere infirma quasi Ecclesiae figura succedit; quae cum mensuram legis et resurrectionis impleverit, in illa quiete perpetua in sublime erecta fastigium, inclinationem nostrae infirmitatis sentire non potuit. Nec aliter curari potuisset haec mulier, nisi quia legem implevit et gratiam: nam in decem verbis legis perfectio est, in octavo numero resurrectionis plenitudo
Gregorius
Vel aliter. Sexto die homo factus est, atque eodem sexto die opera cuncta domini perfecta sunt. Senarius autem numerus in trigonum ductus, decem et octo facit. Quia ergo homo qui sexto die factus est, perfecta opera habere noluit, sed ante legem, sub lege, atque in exordio inchoantis gratiae infirmus extitit, decem et octo annis mulier curva fuit
Augustinus de Verb. Dom
Quod ergo significat triennium in arbore, hoc decem et octo anni in illa muliere, quia ter seni decem et octo faciunt. Curva autem erat, sursum aspicere non poterat, quia sursum corda sine causa audiebat
Gregorius
Omnis enim peccator terrena cogitans, caelestia non requirens, sursum respicere non valet; quia dum desideria inferiora sequitur, a mentis suae rectitudine curvatur; et hoc semper videt, et sine intermissione cogitat. Vocavit eam dominus et erexit: quia illuminavit et audivit. Vocat enim quandoque, sed non erigit: quia plerumque videmus quae agenda sunt, sed opera non implemus: usitata enim culpa obligat mentem, ut nequaquam surgere possit ad rectitudinem. Conatur, et labitur: quia ubi diu sponte perstitit, ibi cum noluerit cadit
Ambrosius
Opus autem sabbati signum futuri est, quod unusquisque perfunctus lege et gratia, per misericordiam Dei corporeae fragilitatis molestiis exuetur. Cur autem aliud animal indicavit, nisi ut ostenderet futurum ut Iudaicus et gentilis populus, sitim corporis, aestusque mundi huius, dominici fontis ubertate deponat; et sic per vocationem duorum populorum Ecclesiam salvam futuram?
Beda
Filia autem Abrahae est anima quaecumque fidelis, vel Ecclesia de utroque populo ad fidei unitatem collecta. Idem ergo mystice est bovem vel asinum solutum a praesepio potum duci, quod est filiam Abrahae a vinculo nostrae inclinationis erigi
13:18
La Glossa
While His adversaries were ashamed, and the people rejoiced, at the glorious things that were done by Christ, He proceeds to explain the progress of the Gospel under certain similitudes, as it follows, Then said he, Unto what is the kingdom of God like? It is like a grain of mustard seed, &c. (Mat. 17:19.)
sant'Ambrogio † 397 d.C.
In another place, a grain of mustard seed is introduced where it is compared to faith. If then the mustard seed is the kingdom of God, and faith is as the grain of mustard seed; faith is truly the kingdom of heaven, which is within us. (Luke 17:21.) A grain of mustard seed is indeed a mean and trifling thing, but as soon as it is crushed, it pours forth its power. And faith at first seems simple, but when it is buffeted by adversity, pours forth the grace of its virtue. The martyrs are grains of mustard seed. They have about them the sweet odour of faith, but it is hidden. Persecution comes; they are smitten by the sword; and to the farthest boundaries of the whole world they have scattered the seeds of their martyrdom. The Lord Himself also is a grain of mustard seed; He wished to be bruised that we might see that we are a sweet savour of Christ. (2 Cor. 2:15.) He wishes to be sown as a grain of mustard seed, which when a man takes he puts it into his garden. For Christ was taken and buried in a garden, where also He rose again and became a tree, as it follows, And it waxed into a great tree. For our Lord is a grain when He is buried in the earth, a tree when He is lifted up into the heaven. He is also a tree overshadowing the world, as it follows, And the fowls of the air rested in his branches; that is, the heavenly powers and they whoever (for their spiritual deeds) have been thought worthy to fly forth. Peter is a branch, Paul is a branch, into whose arms, by certain hidden ways of disputation, we who were a far off now fly, having taken up the wings of the virtues. Sow then Christ in thy garden; a garden is truly a place full of flowers, wherein the grace of thy work may blossom, and the manifold odour of thy different virtues be breathed forth. Wherever is the fruit of the seed, there is Christ.
san Cirillo di Alessandria † 444 d.C.
Or else; The kingdom of God is the Gospel, through which we gain the power of reigning with Christ. As then the mustard seed is surpassed in size by the seeds of other herbs, yet so increases as to become the shelter of many birds; so also the life-giving doctrine was at first in the possession only of a few, but afterwards spread itself abroad.
san Beda † 735 d.C.
Now the man, is Christ, the garden, His Church, to be cultivated by His discipline. He is well said to have taken the grain, because the gifts which He together with the Father gave to us from His divinity, He took from His humanity. But the preaching of the Gospel grew and was disseminated throughout the whole world. It grows also in the mind of every believer, for no one is suddenly made perfect. But in its growth, not like the grass, (which soon withers,) but it rises up like the trees. The branches of this tree are the manifold doctrines, on which the chaste souls, soaring upwards on the wings of virtue, build and repose.
Teofilatto † 1107
Or, any man receiving a grain of mustard seed, that is, the word of the Gospel, and sowing it in the garden of his soul, makes it a great tree, so as to bring forth branches, and the birds of the air (that is, they who soar above the earth) rest in the branches, (that is, in sublime contemplation.) For Paul received the instruction of Ananias (Acts 9:17.) as it were a small grain, but planting it in his garden, he brought forth many good doctrines, in which they dwell who have high heavenly thoughts, as Dionysius, Hierotheus, and many others. He next likens the kingdom of God to leaven, for it follows, And again he says, Whereunto shall I liken it? It is like to leaven, &c.
sant'Ambrogio † 397 d.C.
Many think Christ is the leaven, for leaven which is made from meal, excels its kind in strength, not in appearance. So also Christ (according to the Fathers) shone forth above others equal in body, but unapproachable in excellence. The Holy Church therefore represents the type of the woman, of whom it is added, Which a woman, took and hid in three measures (sata) of meal, till the whole was leavened.
san Beda † 735 d.C.
The Satum is a kind of measure in use in the province of Palestine, holding about a bushel and a half.
sant'Ambrogio † 397 d.C.
But we are the meal of the woman which hide the Lord Jesus in the secrets of our hearts, until the heat of heavenly wisdom penetrates our innermost recesses. And since He says it was hid in three measures, it seems fitting that we should believe the Son of God to have been hid in the Law, veiled in the Prophets, manifested in the preaching of the Gospel. Here however I am invited to proceed farther, because our Lord Himself has taught us, that the leaven is the spiritual teaching of the Church. Now the Church sanctifies with its spiritual leaven the man who is renewed in body, soul, and spirit, seeing that these three are united in a certain equal measure of desire, and there breathes forth a complete harmony of the will. If then in this life the three measures abide in the same person until they are leavened and become one, there will be hereafter an incorruptible communion with them that love Christ.
Teofilatto † 1107
Or, for the woman you must understand the soul; but the three measures, its three parts, the reasoning part, the affections, and the desires. If then any one has hidden in these three the word of God, he will make the whole spiritual, so as not by his reason to lie in argument, nor by his anger or desire to be transported beyond control, but to be conformed to the word of God.
sant'Agostino † 430 d.C. Serm. 111.
Or, the three measures of meal are the race of mankind, which was restored out of the three sons of Noah. The woman who hid the leaven is the wisdom of God.
Eusebio † 339 d.C.
Or else, by the leaven our Lord means the Holy Spirit, the Sower proceeding (as it were) from the seed, which is the word of God. But the three measures of meal, signify the knowledge of the Father, and the Son, and the Holy Spirit, which the woman, that is, Divine wisdom, and the Holy Spirit, impart.
san Beda † 735 d.C.
Or, by the leaven He speaks of love, which kindles and stirs up the heart; the woman, that is, the Church, hides the leaven of love in three measures, because she bids us love God with all our hearts, all our minds, and all our strength. And this until the whole is leavened, that is, until love moves the whole soul into the perfection of itself, which begins here, but will be completed hereafter.
Il testo latino
Glossa
Erubescentibus adversariis, et populo gaudente de his quae gloriose fiebant a Christo, profectum Evangelii consequenter sub quibusdam similitudinibus manifestat; unde dicitur dicebat ergo: cui simile est regnum Dei, et cui simile aestimabo illud? Simile est grano sinapis
Ambrosius
Alio loco granum sinapis legitur, ubi confertur. Ergo si regnum caelorum sicut granum sinapis est, et fides sicut granum sinapis, fides est utique regnum caelorum quod intra nos est. Granum quidem sinapis res est vilis et simplex: si teri coeperit, vim suam fundit: et fides simplex primo videtur: sed si atteratur adversis, gratiam suae virtutis effundit. Grana sinapis martyres sunt. Habebant odorem fidei, sed latebat: venit persecutio, contriti sunt gladio, per totius mundi terminos grana sui sparsere martyrii. Ipse etiam dominus granum est sinapis: teri voluit, ut diceremus: Christi bonus odor sumus; seminari voluit velut granum sinapis, quod acceptum homo misit in hortum suum: in horto enim Christus captus et sepultus est, ubi etiam resurrexit et factus est arbor; unde sequitur et factum est in arborem magnam. Dominus enim noster granum est cum sepelitur in terra, arbor cum elevatur in caelum. Est etiam arbor mundum obumbrans; unde sequitur et requieverunt volucres caeli in ramis eius, idest potestates caelorum, et quicumque spiritualibus factis evolare meruerunt. Ramus est Petrus, ramus est Paulus, in quorum sinus per quosdam disputationum recessus, qui eramus longe, assumptis virtutum remigiis advolamus. Ergo semina in horto tuo Christum. Hortus utique locus est plenus florum, in quo gratia tui operis effloreat, et multiplex odor variae virtutis exhalet. Ibi ergo Christus ubi fructus est seminis
Cyrillus
Vel aliter. Regnum Dei est Evangelium, per quod acquirimus posse regnare cum Christo. Sicut igitur sinapis semen superatur quidem quantitate a seminibus olerum, crescit autem adeo ut plurium fiat umbraculum avium; sic et salvatoris doctrina penes paucos erat in principio, sed postea recepit augmentum
Beda
Homo autem Christus est, hortus est Ecclesia, eius disciplinis colenda; qui bene dicitur granum accepisse, quia dona quae nobis cum patre tribuit ex divinitate, nobiscum accipit ex humanitate. Crevit autem Evangelii praedicatio cunctum disseminata per orbem; crescit et in mente cuiusque credentis, quia nemo repente fit perfectus. Crescendo autem non herbarum, quae velociter arescunt, sed arborum instar exurgit. Rami huius arboris dogmatum sunt diversitates, in quibus animae castae virtutum pennis ad superna tendentes nidificant et requiescunt
Theophylactus
Vel homo quilibet granum sinapis, idest evangelicum sermonem, accipiens, et in horto animae suae serens, arborem magnam facit, ut et ramos producat, et caeli volatilia, idest qui terrenis supereminent, in ramis praedicationis, idest in expansis considerationibus, requiescunt. Paulus enim quasi granum modicum accepit Ananiae rudimentum; sed plantans illud in viridario suo, produxit multas et bonas doctrinas, in quibus habitant qui sunt intellectu excelsi, puta Dionysius, Hierotheus, et alii quamplures. Deinde simile dicit fermento regnum Dei; sequitur enim et dixit: cui simile aestimabo illud? Simile est fermento
Ambrosius
Plerique fermentum Christum putant, quia fermentum ex farina virtute, non specie generi suo praestat: sic et Christus patribus aequalis corpore, sed dignitate incomparabilis praeeminebat. Igitur sancta Ecclesia typum mulieris figurat, de qua subditur quod acceptum mulier abscondit in farinae sata tria, donec fermentaretur totum
Beda
Satum est genus mensurae, iuxta morem provinciae Palaestinae, unum et dimidium modium capiens
Ambrosius
Farina huius mulieris nos sumus, quae dominum Iesum in interioribus nostrae mentis abscondit, donec nostra secreta penetralia calor sapientiae caelestis abducat. Et quia in tribus mensuris absconditum dicit esse fermentum, congrue visum est ut Dei filium crederemus absconditum in lege, ac opertum in prophetis, evangelicis praedicationibus adimpletum. Me tamen sequi iuvat quod ipse dominus docuit, fermentum esse spiritualem doctrinam Ecclesiae. Ecclesia autem renatum hominem in corpore et anima et spiritu, fermento spirituali sanctificat, cum tria haec pari quadam cupiditatum lance consentiunt, et aequalis aspirat concordia voluptatum. Itaque si in hac vita tres mensurae in eodem manserint donec fermententur et fiant unum, erit in futurum diligentibus Christum incorrupta communio
Theophylactus
Vel pro femina intelligas animam; tria vero sata trinam partem eius, rationabilem, irascibilem et concupiscibilem. Si igitur aliquis in hac trina parte condiderit verbum Dei, faciet hoc totum spirituale, ut nec rationale peccet in documentis, nec ira aut concupiscentia enormiter ferantur, sed conformentur verbo Dei
Augustinus de Verb. Dom
Vel tria sata farinae, genus humanum est; quod de tribus Noe filiis est reparatum. Mulier quae abscondit fermentum, Dei sapientia est
Eusebio
Vel aliter. Fermentum dominus nominat spiritum sanctum, quasi virtutem procedentem ex semine, idest verbo Dei. Tria autem sata farinae significant notitiam patris et filii et spiritus sancti, quam mulier, idest divina sapientia, et spiritus sanctus largitur
Beda
Vel fermentum dilectionem dicit, quae fervere facit, et excitat mentem. Abscondit ergo mulier, idest Ecclesia, fermentum dilectionis in sata tria: quia praecepit ut diligamus Deum ex toto corde, ex tota anima et ex tota virtute. Et hoc donec fermentetur totum, idest donec caritas totam mentem in sui perfectionem commutet; quod hic inchoatur, sed in futurum perficietur
13:22
La Glossa
Having spoken in parables concerning the increase of the teaching of the Gospel, He every where endeavours to spread it by preaching. Hence it is said, And he went through the cities and villages.
Teofilatto † 1107
For he did not visit the small places only, as they do who wish to deceive the simple, nor the cities only, as they who are fond of show, and seek their own glory; but as their common Lord and Father providing for all, He went about every where. Nor again did He visit the country towns only, avoiding Jerusalem, as if He feared the cavils of the lawyers, or death, which might follow therefrom; and hence he adds, And journeying towards Jerusalem. For where there were many sick, there the Physician chiefly shewed Himself. It follows, Then said one unto him, Lord, are there few that be saved?
La Glossa
This question seems to have reference to what had gone before. For in the parable which was given above, He had said, that the birds of the air rested on its branches, by which it might be supposed that there would be many who would obtain the rest of salvation. And because one had asked the question for all, the Lord does not answer him individually, as it follows, And he said unto them, Strive to enter in at the strait gate.
san Basilio Magno † 379 d.C. in reg. ad int. 240.
For as in earthly life the departure from right is exceeding broad, so he who goes out of the path which leads to the kingdom of heaven, finds himself in a vast extent of error. (int. 241.). But the right way is narrow, the slightest turning aside being full of danger, whether to the right or to the left, as on a bridge, where he who slips on either side is thrown into the river.
san Cirillo di Alessandria † 444 d.C.
The narrow gate also represents the toils and sufferings of the saints. For as a victory in battle bears witness to the strength of the soldiers, so a courageous endurance of labours and temptations will make a man strong.
san Giovanni Crisostomo † 407 d.C. 24, 40. in Matt.
What then is that which our Lord says elsewhere, My yoke is easy, and my burden is light? (Matt. 11:30.) There is indeed no contradiction, but the one was said because of the nature of temptations, the other with respect to the feeling of those who overcame them. For whatever is troublesome to our nature may be considered easy when we undertake it heartily. Besides also, though the way of salvation is narrow at its entrance, yet through it we come into a large space, but on the contrary the broad way leadeth to destruction.
san Gregorio Magno † 604 d.C. Mor. 11. c. 50.
Now when He was about to speak of the entrance of the narrow gate, He said first, strive, for unless the mind struggles manfully, the wave of the world is not overcome, by which the soul is ever thrown back again into the deep.
san Cirillo di Alessandria † 444 d.C.
Now our Lord does not seem to satisfy him who asked whether there are few that be saved, when He declares the way by which man may become righteous. But it must be observed, that it was our Saviour’s custom to answer those who asked Him, not according as they might judge right, as often as they put to Him useless questions, but with regard to what might be profitable to His hearers. And what advantage would it have been to His hearers to know whether there should be many or few who would be saved. But it was more necessary to know the way by which man may come to salvation. Purposely then He says nothing in answer to the idle question, but turns His discourse to a more important subject.
sant'Agostino † 430 d.C. Serm. 111.
Or else, our Lord confirmed the words He heard, that is, by saying that there are few who are saved, for few enter by the strait gate, but in another place He says this very thing, Narrow is the way which leadeth unto life, and few there are who enter into it. (Matt. 7:14.) Therefore He adds, For many I say unto you shall seek to enter;
san Beda † 735 d.C.
Urged thereto by their love of safety, yet shall not be able, frightened by the roughness of the road.
san Basilio Magno † 379 d.C. Hom. in Psalm 1, 15.
For the soul wavers to and fro, at one time choosing virtue when it considers eternity, at another preferring pleasures when it looks to the present. Here it beholds ease, or the delights of the flesh, there its subjection or captive bondage; here drunkenness, there sobriety; here wanton mirth, there overflowing of tears; here dancing, there praying; here the sound of the pipe, there weeping; here lust, there chastity.
sant'Agostino † 430 d.C. Serm. 111.
Now our Lord in no wise contradicts Himself when He says, that there are few who enter in at the strait gate, and elsewhere, Many shall come from the east and the west; (Matt. 8:11.) for there are few in comparison with those who are lost, many when united with the angels. Scarcely do they seem a grain when the threshing floor is swept, but so great a mass will come forth from this floor, that it will fill the granary of heaven.
san Cirillo di Alessandria † 444 d.C.
But that they who cannot enter are regarded with wrath, He has shewn by an obvious example, as follows, When once the master of the house has risen up, &c. as if when the master of the house who has called many to the banquet has entered in with his guests, and shut to the door, then shall come afterwards men knocking.
san Beda † 735 d.C.
The master of the house is Christ, who since as very God He is every where, is already said to be within those whom though He is in heaven He gladdens with His visible presence, but is as it were without to those whom while contending in this pilgrimage, He helps in secret. But He will enter in when He shall bring the whole Church to the contemplation of Himself. He will shut the door when He shall take away from the reprobate all room for repentance. Who standing without will knock, that is, separated from the righteous will in vain implore that mercy which they have despised. Therefore it follows, And he will answer and say to you, I know you not whence ye are.
san Gregorio Magno † 604 d.C. Moral. 2. c. 5.
For God not to know is for Him to reject, as also a man who speaks the truth is said not to know how to lie, for he disdains to sin by telling a lie, not that if he wished to lie he knew not how, but that from love of truth he scorns to speak what is false. Therefore the light of truth knows not the darkness which it condemns. It follows, Then shall ye begin to say, We have eaten and drunk in thy presence, &c.
san Cirillo di Alessandria † 444 d.C.
This refers to the Israelites, who, according to the practice of their law, when offering victims to God, eat and are merry. They heard also in the synagogues the books of Moses, who in his writings delivered not his own words, but the words of God.
Teofilatto † 1107
Or it is said to the Israelites, simply because Christ was born of them according to the flesh, and they ate and drank with Him, and heard Him preaching. But these things also apply to Christians. For we eat the body of Christ and drink His blood as often as we approach the mystic table, and He teaches in the streets of our souls, which are open to receive Him.
san Beda † 735 d.C.
Or mystically, he eats and drinks in the Lord’s presence who eagerly receives the food of the word. Hence it is added for explanation, Thou hast taught in our streets. For Scripture in its more obscure places is food, since by being expounded it is as it were broken and swallowed. In the clearer places it is drink, where it is taken down just as it is found. But at a feast the banquet does not delight him whom the piety of faith commends not. The knowledge of the Scriptures does not make him known to God, whom the iniquity of his works proves to be unworthy; as it follows, And he will say unto you, I know not whence ye are; depart from me.
san Basilio Magno † 379 d.C. reg. brev. ad int. 282.
He perhaps speaks to those whom the Apostle describes in his own person, saying, If I speak with the tongues of men and of angels, and have all knowledge, and give all my goods to feed the poor, but have not charity, it profiteth me nothing. For whatever is done not from regard to the love of God, but to gain praise from men, obtains no praise from God.
Teofilatto † 1107
Observe also that they are objects of wrath in whose street the Lord teaches. If then we have heard Him teaching not in the streets, but in poor and lowly hearts, we shall not be regarded with wrath.
san Beda † 735 d.C.
But the twofold punishment of hell is here described, that is, the feeling cold and heat. For weeping is wont to be excited by heat, gnashing of teeth by cold. Or gnashing of teeth betrays the feeling of indignation, that he who repents too late, is too late angry with himself.
La Glossa
Or the teeth will gnash which here delighted in eating, the eyes will weep which here wandered with desire. By each He represents the real resurrection of the wicked.
Teofilatto † 1107
This also refers to the Israelites with whom He was speaking, who receive from this their severest blow, that the Gentiles have rest with the fathers, while they themselves are shut out. Hence He adds, When you shall see Abraham, Isaac, and Jacob, in the kingdom of God, &c.
Eusebio † 339 d.C.
For the Fathers above mentioned, before the times of the Law, forsaking the sins of many gods to follow the Gospel way, received the knowledge of the most high God; to whom many of the Gentiles were conformed through a similar manner of life, but their children suffered estrangement from the Gospel rules; and herein it follows, And behold they are last which shall be first, and they are first which shall be last.
san Cirillo di Alessandria † 444 d.C.
For to the Jews who held the first place have the Gentiles been preferred.
Teofilatto † 1107
But we as it seems are the first who have received from our very cradles the rudiments of Christian teaching, and perhaps shall be last in respect of the heathens who have believed at the end of life.
san Beda † 735 d.C.
Many also at first burning with zeal, afterwards grow cold; many at first cold, on a sudden become warm; many despised in this world, will be glorified in the world to come; others renowned among men, will in the end be condemned.
Il testo latino
Glossa
Praemissis similitudinibus de multiplicatione evangelicae doctrinae, eius diffusioni ubique praedicando intendit; unde dicitur et ibat per civitates et castella, docens, et iter faciens in Ierusalem
Theophylactus
Non enim sola parva loca visitabat, sicut faciunt qui simplices fallere volunt, neque solas civitates, ut ostentatores faciunt et gloriam quaerentes; sed sicut communis dominus et pater omnibus providens, omnia circuibat. Non autem visitabat municipia, vitans Ierusalem, ac si timeret legisperitorum reprehensiones, aut mortem, quae poterat inde contingere; unde subdit et iter faciens in Ierusalem. Nam ubi plures erant aegroti, ibi se medicus magis ingerebat. Sequitur ait autem quidam illi: domine, si pauci sunt qui salvantur?
Glossa
Quae quidem quaestio ad hoc pertinere videtur de quo supra agebatur: nam in praemissa similitudine dixerat, quod requieverunt volucres caeli in ramis eius; per quod intelligi potest multos esse qui salutis requiem consequentur. Et quia ille unus pro omnibus quaesierat, dominus non singulariter ei respondet; unde sequitur ipse autem dixit ad illos: contendite intrare per angustam portam
Basilius
Sicut enim in via terrena exitus a recto multam latitudinem habet; sic qui egreditur a tramite ducente ad regnum caelorum, in multa latitudine erroris reperitur. Rectum autem iter est angustum, qualibet declinatione periculosa existente, sive dextrorsum, sive sinistrorsum; sicut in ponte, a quo utrinque divertens flumini immergitur
Cyrillus
Angusta etiam porta aerumnam et patientiam sanctorum significat. Sicut enim pugnarum victoria attestatur militis strenuitati, sic praeclarum efficiet valida perpessio laborum et tentationum
Chrysostomus in Matthaeum
Quid est ergo quod dominus alibi dicit: iugum meum suave est, et onus meum leve? Non quidem contradicit; sed hoc dictum est propter tentationum naturam, illud vero propter affectum transeuntium. Est enim molestum aliquid naturae, facile reputari quando id affectanter amplectimur. Si etiam via salutis angusta erit in introitu, tamen per eam pervenitur ad latitudinem; e contrario vero lata deducit ad interitum
Gregorius Moralium
Dicturus autem angustae portae introitum, praemisit contendite: quia nisi mentis contentio ferveat, unda mundi non vincitur, per quam anima semper ad ima revocatur
Cyrillus
Non videtur autem dominus satisfacere quaerenti utrum pauci sint qui salventur, dum declarat viam per quam quisque potest fieri iustus. Sed dicendum, quod mos erat salvatoris non respondere interrogantibus secundum quod eis videbatur, quoties inutilia quaerebant, sed respiciendo quod utile audientibus foret. Quid autem commodi proveniret audientibus scire an multi sint qui salventur, an pauci? Necessarium autem magis erat scire modum quo aliquis pervenit ad salutem. Dispensative ergo ad quaestionis vaniloquium nihil dicit, sed transfert suum sermonem ad rem magis necessariam
Augustinus de Verb. Dom
Vel aliter. Confirmavit dominus quod audivit, scilicet quod pauci sunt qui salvantur, quia per angustam portam pauci intrant. Alio autem loco hoc idem ipse ait: arcta est via quae ducit ad vitam, et pauci sunt qui ingrediuntur per illam; unde subditur quia multi, dico vobis, quaerent intrare
Beda
Salutis amore provocati; et non poterunt, itineris asperitate deterriti
Basilius
Vacillat enim anima, quando quidem considerat aeterna, eligendo virtutem: quando praesentia respicit, praeferendo illecebras: hic intuetur otia carnis, illic subiectionem ipsius; hic ebrietatem, illic sobrietatem; hic dissolutos risus, illic copiam lacrymarum; hic choreas, illic orationes; hic fistulas, illic fletus; hic luxuriam, illic castimoniam
Augustinus de Verb. Dom
Non autem contrarius sibi est dominus, qui dixit, quod pauci sunt qui intrant per angustam portam; et alibi dicit: multi ab oriente et occidente venient. Pauci sunt in comparatione perditorum, multi in societate Angelorum. Vix videntur grana quando area trituratur; sed tanta massa processura est de area hac ut impleat horreum caeli
Cyrillus
Quod autem detestabiles sint qui intrare non possunt, per evidens exemplum declaravit, subdens cum autem intraverit paterfamilias, et clauserit ostium, incipietis foris stare, et pulsare ostium, dicentes: domine, aperi nobis. Sicut si patrefamilias, qui multos ad convivium vocavit, ingresso cum convivis, et ostio recluso, postmodum pulsantes adveniant
Beda
Est autem paterfamilias Christus, qui cum ubique ex divinitate sit, illis iam intus esse dicitur quos in caelo praesens sua visione laetificat; sed quasi foris est his quos in hac peregrinatione certantes occultus adiuvat. Intrabit vero cum totam Ecclesiam ad sui contemplationem perducet; claudet ostium, cum reprobis locum poenitentiae tollet; qui foris stantes pulsabunt, idest a iustis segregati misericordiam quam contempserunt, frustra implorabunt; unde sequitur et respondens dicet vobis: nescio vos unde sitis
Gregorius Moralium
Nescire Dei improbare est; sicut et nescire mentiri vir verax dicitur qui labi per mendacium dedignatur: non quod, si mentiri velit, nesciat, sed quod falsa loqui veritatis amore contemnat. Veritatis igitur lumen tenebras, quas reprobat, ignorat. Sequitur tunc incipietis dicere: manducavimus coram te, et bibimus, et in plateis nostris docuisti
Cyrillus
Hoc Israelitis convenit, qui secundum ritum legis offerentes Deo victimas edebant et gaudebant. Audiebant quoque in synagogis libros Moysi, qui in suis scriptis non quae sua sunt, sed quae Dei tradebat
Theophylactus
Vel simpliciter ad Israelitas dicitur: eo quod ex eis Christus secundum carnem natus est, et cum eo comedebant et bibebant, et eum praedicantem audiebant. Sed et Christianis haec congruunt; nos enim comedimus corpus Christi et bibimus sanguinem eius quotidie, ad mensam mysticam accedentes, docetque in plateis animarum nostrarum
Beda
Vel mystice manducat coram domino et bibit qui verbi pabulum avide suscipit; unde quasi exponendo subditur in plateis nostris docuisti. Scriptura enim in obscurioribus cibus est, quia quasi exponendo frangitur, et manducando glutitur; potus est in apertioribus, ubi ita sorbetur sicut invenitur. Non autem festivitatum epulatio iuvat quem fidei pietas non commendat; non scientia Scripturarum notum Deo facit quem operum iniquitas indignum ostendit; unde subditur et dicet vobis: nescio vos unde sitis. Discedite a me, operarii iniquitatis
Basilius
Illis forsitan loquitur quos describit apostolus in propria persona, dicens: si linguis hominum loquar et Angelorum, et habeam omnem scientiam, et distribuero omnes facultates meas in cibos pauperum, caritatem autem non habuero, nihil mihi prodest. Quod enim non fit divini amoris intuitu, sed ad acquirendam ab hominibus laudem, non invenit laudem apud Deum
Theophylactus
Attende etiam quod detestabiles sunt illi in quorum plateis dominus docet: unde si docentem eum audierimus, non in plateis sed in angustiis, et humilibus cordibus, non erimus detestabiles
Beda
Duplex autem ostenditur Gehennae poena; scilicet frigoris et fervoris; unde sequitur ibi erit fletus et stridor dentium: fletus enim de ardore, stridor dentium de frigore solet excitari. Vel stridor dentium prodit indignantis affectum, quod qui sero poenitet, sero sibi irascatur
Glossa
Vel stridebunt dentes qui hic de edacitate gaudebant, flebunt oculi qui hic per concupiscentias vagabantur. Per utrumque autem veram impiorum resurrectionem designat
Theophylactus
Pertinet etiam hoc ad Israelitas, cum quibus loquebatur; qui ex hoc maxime percelluntur quod gentiles cum patribus requiescunt, ipsi vero excluduntur; unde addidit cum videritis Abraham, Isaac et Iacob, et omnes prophetas in regno Dei, vos autem expelli foras. Et venient ab oriente et occidente, et ab Aquilone et Austro, et accumbent in regno Dei
Eusebio
Praedicti enim patres ante tempora legis, secundum evangelicam formam errorem multorum deorum derelinquentes, assumpserunt sublimis Dei notitiam, quibus pares facti sunt multi gentilium ob similem vitam; filii autem eorum alienationem sunt passi ab evangelica disciplina; unde sequitur et ecce sunt novissimi qui erant primi, et sunt primi qui erant novissimi
Cyrillus
Iudaeis enim, qui primum locum tenebant, praelatae sunt gentes
Theophylactus
Nos autem, ut videtur, primi sumus, qui ab ipsis cunabulis rudimenta accepimus; et forsitan erimus novissimi respectu gentilium, qui circa finem vitae crediderunt
Beda
Multi etiam prius ferventes, postea torpent: multi prius frigidi, subito inardescunt; multi in saeculo despecti, in futuro sunt glorificandi; alii apud homines gloriosi, in fine sunt damnandi
13:31
san Cirillo di Alessandria † 444 d.C.
The preceding words of our Lord roused the Pharisees to anger. For they perceived that the people were now smitten in their hearts, and eagerly receiving His faith. For fear then of losing their office as rulers of the people, and lacking their gains, with pretended love for Him, they persuade Him to depart from hence, as it is said, The same day there came certain of the Pharisees, saying unto him, Get thee out and depart hence, for Herod will kill thee: but Christ, who searcheth the heart and the reins, answers them meekly and under figure. Hence it follows, And he said unto them, Go ye and tell that fox.
san Beda † 735 d.C.
Because of his wiles and stratagems He calls Herod a fox, which is an animal full of craft, concealing itself in a ditch because of snares, having a noisome smell, never walking in straight paths, all which things belong to heretics, of whom Herod is a type, who endeavours to destroy Christ (that is, the humility of the Christian faith) in the hearts of believers.
san Cirillo di Alessandria † 444 d.C.
Or else the discourse seems to change here, and not to refer so much to the character of Herod as some think, as to the lies of the Pharisees. For He almost represents the Pharisees themselves to be standing near, when He said, Go tell this fox, as it is in the Greek. Therefore he commanded them to say that which might rouse the multitude of Pharisees. Behold, said He, I cast out devils, and I do cures to day and to morrow, and on the third day I shall be perfected. He promises to do what was displeasing to the Jews, namely, to command the evil spirits, and deliver the sick from disease, until in His own person He should undergo the suffering of the cross. But because the Pharisees thought that He who was the Lord of hosts, feared the hand of Herod. He refutes this, saying, Nevertheless I must walk to day and to morrow, and the day following. When He says must, He by no means implies a necessity imposed upon Him, but rather that He walked where He liked according to the inclination of His will, until He should come to the end of the dreadful cross, the time of which Christ shews to be now drawing near, when He says, To day and to morrow.
Teofilatto † 1107
As if He says, What think ye of My death? Behold, a little while, and it will come to pass. But by the words, To day and to morrow, are signified many days; as we also are wont to say in common conversation, “To day and to morrow such a thing takes place,” not that it happens in that interval of time. And to explain more clearly the words of the Gospel, you must not understand them to be, I must walk to day and to morrow, but place a stop after to day and to morrow, then add, and walk on the day following, as frequently in reckoning we are accustomed to say, “The Lord’s day and the day after, and on the third I will go out,” as if by reckoning two, to denote the third. So also our Lord speaks as if calculating, I must do so to day, and so to morrow, and then afterward on the third day I must go to Jerusalem.
sant'Agostino † 430 d.C. con. Julian. lib. 6. c. 19.
Or these things are understood to have been spoken mystically by Him, so as to refer to His body, which is the Church. For devils are cast out when the Gentiles having forsaken their superstition, believe in Him. And cures are perfected when according to His commands, after having renounced the devil and this world until the end of the resurrection, (by which as it were the third day will be completed,) the Church shall be perfected in angelical fulness by the immortality also of the body.
Teofilatto † 1107
But because they said unto Him, Depart from hence, for Herod seeks to kill thee, speaking in Galilee where Herod reigned, He shews that not in Galilee, but in Jerusalem it had been fore-ordained that He should suffer. Hence it follows, For it can not be that a prophet perish out of Jerusalem. When thou hearest, It can not be (or it is not fitting) that a prophet should perish out of Jerusalem, think not that any violent constraint was imposed upon the Jews, but He says this seasonably with reference to their eager desire after blood; just as if any one seeing a most savage robber, should say, the road on which this robber lurks can not be without bloodshed to travellers. So also no where else but in the abode of robbers must the Lord of the prophets perish. For accustomed to the blood of His prophets, they will also kill the Lord; as it follows, O Jerusalem, Jerusalem, which killest the prophets.
san Beda † 735 d.C.
In calling upon Jerusalem, He addresses not the stones and buildings of the city, but the dwellers therein, and He weeps over it with the affection of a father.
san Giovanni Crisostomo † 407 d.C. Hom. 75. in Matt.
For the twice repeated word betokens compassion or very great love. For the Lord speaks, if we may say it, as a lover would to his mistress who despised him, and was therefore about to be punished.
Un espositore greco Severus.
But the repetition of the name also shews the rebuke to be severe. For she who knew God, how does she persecute God’s ministers?
san Cirillo di Alessandria † 444 d.C.
Now that they were unmindful of the Divine blessings He proves as follows, How often would I have gathered thy children together as a hen doth gather her brood under her wings, and ye would not. He led them by the hand of Moses full of all wisdom. He warns them by His prophets, He wished to have them under His wings, (i. e. under the shelter of His power,) but they deprived themselves of these choice blessings, through their ingratitude.
sant'Agostino † 430 d.C. Enchir. 97.
As many as I gathered together, it was done by my all prevailing will, yet thy unwillingness, for thou wert ever ungrateful.
san Beda † 735 d.C.
Now He who aptly had called Herod a fox, who was plotting His death, compares Himself to a bird, for foxes are ever lying in wait for birds.
san Basilio Magno † 379 d.C. in Esaiam c. 16. §. 301.
He compared also the sons of Jerusalem to birds in the net, as if He said, Birds who are used to fly in the air are caught by the treacherous devices of the catchers, but thou shalt be as a chicken in want of another’s protection; when thy mother then has fled away, thou art taken from thy nest as too weak to defend thyself, too feeble to fly; as it follows, Behold, your house is left unto you desolate.
san Beda † 735 d.C.
The city itself which He had called the nest, He now calls the house of the Jews; for when our Lord was slain, the Romans came, and plundering it as a deserted nest, took away both their place, nation, and kingdom.
Teofilatto † 1107
Or your house, (that is, temple,) as if He says, As long as there was virtue in you, it was my temple, but after that you made it a den of thieves, it was no more my house but yours. Or by house He meant the whole Jewish nation, according to the Psalm, O house of Jacob, bless ye the Lord, (Psalm 135:20.) by which he shews that it was He Himself who governed them, and took them out of the hand of their enemies. It follows, And verily I say unto you, &c.
sant'Agostino † 430 d.C. de Cons. Ev. lib. 2. c. 72.
There seems nothing opposed to St. Luke’s narrative, in what the multitudes said when our Lord came to Jerusalem, Blessed is he who cometh in the name of the Lord, (Mat. 21:9.) for He had not as yet come thither, nor had this yet been spoken.
san Cirillo di Alessandria † 444 d.C.
For our Lord had departed from Jerusalem, as it were abandoning those who were unworthy of His presence, and afterwards returned to Jerusalem, having performed many miracles, when that crowd meets Him, saying, Osanna to the Son of David, blessed is he that cometh in the name of the Lord.
sant'Agostino † 430 d.C. de Cons. Ev. ubi sup.
But as Luke does not say to what place our Lord went from thence, so that He should not come except at that time, (for when this was spoken He was journeying onward until He should come to Jerusalem,) He means therefore to refer to that coming of His, when He should appear in glory.
Teofilatto † 1107
For then also will they unwillingly confess Him to be their Lord and Saviour, when there shall be no departure hence. But in saying, Ye shall not see me until he shall come, &c. does not signify that present hour, but the time of His cross; as if He says, When ye have crucified Me, ye shall no more see Me until I come again.
sant'Agostino † 430 d.C. ubi sup.
Luke must be understood then as wishing to anticipate here, before his narrative brought our Lord to Jerusalem, or to make Him when approaching the same city, give an answer to those who told Him to beware of Herod, like to that which Matthew says He gave when He had already reached Jerusalem.
san Beda † 735 d.C.
Ye shall not see, that is, unless ye have worked repentance, and confessed Me to be the Son of the Father Almighty, ye shall not see My face at the second coming.
Il testo latino
Cyrillus
Praedicta domini verba, Pharisaeorum animos provocaverunt ad iram; videbant enim populos iam contritos fidem eius arripere. Itaque quasi perdentes officium populis praesidendi et deficientes in lucro, simulantes se eum diligere, suadent illi ut inde discederet; unde dicitur in ipsa die accesserunt quidam Pharisaeorum dicentes illi: exi et vade hinc, quia Herodes vult occidere te. Christus autem qui renes et corda scrutatur, eis leniter et figuraliter respondet; unde sequitur et ait illis: ite et dicite vulpi illi
Beda
Propter dolos et insidias Herodem vulpem appellat, quod plenum fraudis est animal, in fovea propter insidias latens, odore foetens, nunquam rectis itineribus incedens; quae omnia haereticis conveniunt, quorum typum Herodes tenet, qui Christum, idest humilitatem Christianae fidei in credentibus, conantur extinguere
Cyrillus
Vel aliter. Videtur hic sermo mutatus esse, et non spectare ad personam Herodis, ut aliqui putaverunt, sed magis ad pharisaicas fictiones: pene enim ipsum Pharisaeum ostendit prope manentem, dum dixit ite et dicite vulpi huic, sicut in Graeco habetur; unde hoc praecepit dicendum, quod poterat urgere Pharisaeorum turbam: ecce, inquit, eicio Daemonia, et sanitates perficio hodie et cras, et tertia die consummor. Hoc se promittit operaturum quod Iudaeis displicebat: scilicet quod immundis imperaret spiritibus, et eriperet a morbis infirmantes, usque dum propria sponte sustineret crucis patibulum. Quia vero Pharisaei credebant quod manum trepidaret Herodis qui dominus erat virtutum, hoc excludit dicens verumtamen oportet me hodie et cras et sequenti die ambulare. Quod dicit oportet, nequaquam sibi necessitatem ingruentem ostendit, sed magis arbitrio propriae voluntatis pergere quo volebat, quousque finem venerandae crucis subiret, cuius iam Christus imminere tempus ostendit cum dixit hodie et cras
Theophylactus
Ac si dicat: quid de morte mea cogitatis? Ecce fiet post modicum. Quod autem dicitur hodie et cras, hoc multos dies significat, sicut et nos in communi sermone soliti sumus dicere: hodie et cras fit hoc, quod fiat in tanta distantia temporis. Et ut evangelicum sermonem evidentius exponamus, non intelligas quod oportet me hodie et cras ambulare, sed sistas in hodie et cras, deinde subiungas et sequenti die ambulare; sicut et pluries numerando consuevimus dicere: die dominica, et secunda feria, et tertia egrediar, quasi computando duas, ut tertia denotetur, sic et dominus quasi computando dicit oportet me hodie et cras, et postea tertia die ire Ierusalem
Augustinus de Cons. Evang
Vel mystice ab illo haec dicta intelliguntur, ut referantur ad corpus eius, quod est Ecclesia. Expelluntur enim Daemonia, cum relictis illis superstitionibus, credunt in eum gentes; et perficiuntur sanitates, cum secundum praecepta eius, posteaquam fuerit Diabolo et huic saeculo renuntiatum, usque in finem resurrectionis, qua tamquam tertia consummabitur, ad plenitudinem angelicam per corporis etiam immortalitatem perficietur Ecclesia
Theophylactus
Sed quia illi dicebant ei exeas hinc, quia Herodes quaerit te occidere: in Galilaea loquentes, ubi regnabat Herodes, ostendit quod non in Galilaea, sed in Ierusalem praeordinatum fuerat ei pati; unde sequitur quia non capit prophetam perire extra Ierusalem. Cum audis non capit, idest non decet extra Ierusalem prophetam interimi, non putes vim coactivam Iudaeis inductam, sed quantum ad eorum affectum sanguinis avidum convenienter hoc dicit; velut si quis praedonem atrocissimum videns dicat: non oportet hanc viam, in qua praedo insidiatur viatoribus, immunem esse a sanguine: sic et non oportebat alibi quam ubi morabantur praedones perire dominum prophetarum: nam assueti prophetarum sanguinibus occident et dominum; unde sequitur Ierusalem, Ierusalem, quae occidis prophetas, et lapidas eos qui mittuntur ad te
Beda
Ierusalem non saxa et aedificia civitatis, sed habitatores vocat, quam patris plangit affectu
Chrysostomus
Geminatio enim verbi, miserantis est, aut nimium diligentis: nam tamquam ad amicam negligentem amatorem, et ideo puniendam, dominus loquitur
Graecus
Sed et nominis geminatio vehementem reprehensionem ostendit: nam quae novit Deum, quomodo Dei ministros persequitur?
Chrysostomus
Quod autem essent immemores divinorum bonorum ostendit subdens quoties volui congregare filios tuos, quemadmodum avis nidum suum sub pennis, et noluisti? Manuduxit eos per sapientissimum Moysen, monuit per prophetas, voluit sub alis, idest sub tegmine suae virtutis, illos habere; at illi caruerunt tam desiderabilibus bonis ingrati existentes
Augustinus in Enchir
Dicit autem: ego volui, et tu noluisti; quasi dicat: quotquot aggregavi mea voluntate semper efficaci, te nolente feci, quia ingrata semper fuisti
Beda
Pulchre autem qui Herodem de sua nece tractantem vulpem vocaverat, seipsum avi comparat: quia vulpes fraudulenter semper avibus insidias intendunt
Basilius
Filios etiam Ierusalem pullis in nido comparavit; ac si dicat: aves quae in altum consueverunt volare, exceptae sunt a nocumentis insidiantium; tu tamen eris ut pullus egens alieno suffragio. Matre igitur avolante aufereris a nido, quasi impotens ad tutelam et debilis ad fugam; unde sequitur ecce relinquetur domus vestra deserta
Beda
Ipsam civitatem, quam nidum vocaverat, etiam nunc domum Iudaeorum appellat. Occiso enim domino venerunt Romani, et quasi nidum vacuum diripientes, tulerunt eorum locum, gentem et regnum
Theophylactus
Vel domus vestra, idest templum; ac si dicat: quamdiu virtus erat in vobis, templum erat meum; sed postquam fecistis ipsum speluncam latronum, non est de cetero domus mea, sed vestra. Vel domum dicit totam gentem Iudaeorum, iuxta illud: domus Iacob, benedicite domino, per quod ostendit quod ipse erat qui gubernabat eos, et eripiebat ab hostium manibus. Sequitur dico autem vobis, quia non videbitis me donec veniat, cum dicetis: benedictus qui venit in nomine domini
Augustinus de Cons. Evang
Huic narrationi Lucae non videtur adversari quod turbae dixerunt, veniente domino in Ierusalem: benedictus qui venit in nomine domini: quia nondum illuc venerat, et nondum dictum erat
Cyrillus
Discesserat enim dominus a Hierosolymis, tamquam indignos existentes sui praesentia deserens; deinde multis miraculis factis, rursum Hierosolymam redit, ubi ei turba occurrit dicens: hosanna filio David: benedictus qui venit in nomine domini
Augustinus
Sed quia non dicit Lucas quo inde tunc accessit dominus, ut non veniret nisi eo tempore quo iam illud diceretur (perseverat quippe in itinere suo donec veniat Ierusalem); de illo suo adventu quo in claritate venturus est, hoc significat
Theophylactus
Tunc enim et inviti confitebuntur eum salvatorem et dominum, quando nullus erit eis inde profectus. Dicens autem non videbitis me donec veniat etc., non significat illam horam, sed tempus crucis; quasi dicat: postquam crucifixeritis me, non amplius videbitis me, donec iterum veniam
Augustinus
Intelligendus est ergo Lucas velle praeoccupasse, antequam eius narratio dominum perduceret Ierusalem, aut eidem civitati iam appropinquantem talia respondisse monentibus ut caveret Herodem, qualia Matthaeus dicit esse locutum cum iam pervenisset Ierusalem
Beda
Vel dicit non me videbitis, quasi dicat: nisi poenitentiam egeritis, et confessi fueritis me filium omnipotentis patris, in secundo adventu faciem meam non videbitis
13:1
1. ADERANT AUTEM QUIDAM IPSO IN TEMPORE, NUNTIANTES ILLI DE GALILAEIS, QUORUM SANGUINEM PILATUS MISCUIT CUM SACRIFICIIS EORUM. — Id est quos in monte Garizim, qui situs est in Samaria, dum ibidem sacrificarent, Pilatus occidit, ita ut sanguis eorum cum sanguine victimarum quas offerebant, misceretur. Rem gestam fusius narrat Josephus, lib. XVIII Antiq., cap. IV, et Hegesippus, lib. II De Excidio Hierosolymae. Audi Josephum: « Concitavit eos (Samaritanos) impostor quidam, jubens ut convenirent in montem Garizim, apud eam gentem sanctissimum, asserens se illic eis ostensurum sacra vasa refossa, quae ibi Moyses deposuisset: illi creduli, sumptis armis, Tirathabam vicum insederunt, exspectantes ibi confluentes caeteros, ut magno agmine montem ascenderent. Sed Pilatus prior clivum montis occupat equitibus suis et peditibus, qui praelio congressi cum Samaritis apud vicum collectis, alios fuderunt, alios in fugam compulerunt; multos etiam vivos captos abduxerunt, quorum praecipuos et potentiores Pilatus mulctavit capite. » Dices, Josephus asserit fuisse Samaritanos: quomodo hic Christus eos vocat Galilaeos? Respondeo, Samaritanos vocari origine et patria; Galilaeos vero secta et haeresi. Ita Baronius. Hoc ut intelligas, nota Judam Galilaeum, teste Luca, Actor. V, 37, auctorem fuisse sectae Galilaeorum, qui rebelles erant Caesari Romano, dicentes non licere Judaeis, utpote populo fideli divino cultui addicto, subesse Caesari gentili et idololatrae, eique dare tributum; nec alium dominum quam Deum agnoscere et colere debere. Ita Cyrillus, in Catena; Theophylactus, Euthymius et Titus. Quocirca Pilatus, praeses Judaeae, eos per immissos milites trucidavit. Secta haec exorta est sub tempora Christi. Unde et Christus ac Apostoli, utpote natione Galilaei, ejus insimulati sunt, ideoque studiose contra eam docuerunt, solvenda esse tributa regibus et Caesari, licet Gentili. Porro, Franciscus Lucas censet hos Galilaeos a Pilato occisos in Jerusalem, cum sacrificarent in templo, eo quod Pilatus praeesset Judaeae, non Samariae. Verum Josephus diserte ait eos occisos in monte Garizim, qui est in Samaria. Adde Samaritanos fecisse schisma a Judaeis, ideoque noluisse adire templum Hierosolymitanum, sed aliud erexisse templum in sua ditione, scilicet in monte Garizim, ibique sacrificasse, ut patet Joan. IV, 20. Pilatus ergo hos Samaritanos rebelles persequens comprehendit et occidit in Samaria Judaeae vicina, tanquam publicos Caesaris hostes, a quolibet Caesaris praefecto mactandos. Cum ergo horum caedes increbuisset, multi de ea vulgo fuere sermones, dictitantibus plerisque illos sceleratos et Deo invisos fuisse; utpote quorum sacrificia non solum a Deo rejecta fuerunt, sed et sanguine eorum condita. Haec ergo astantes narrarunt Christo, ut ejus sententiam de horum caede exquirerent; Christus vero hac cladis occasione sapienter usus, ex ea sumpsit argumentum exstimulandi illos ad paenitentiam, ne alioquin similis in eos vindicta Dei desaeviret. Christi exemplum sequatur concionator, ut, cum publice clades pestis, famis, belli ingruunt, populum cohortetur ad paenitentiam, ut eas et simul tormenta gehennae evadant.
13:2
2. ET RESPONDENS DIXIT ILLIS: PUTATIS QUOD HI GALILAEI PRAE OMNIBUS GALILAEIS PECCATORES (sceleratiores) FUERINT, QUIA TALIA PASSI SUNT? — Hoc enim ipsi putabant, idque ex clade eorum colligebant; sed perperam: nam saepe Deus paucos minus peccantes castigat, ut eos caeteris statuat in exemplum et terrorem, quo ad paenitentiam incitentur. Ita Beda, Titus et alii.
13:3
3. NON, DICO VOBIS, SED NISI POENITENTIAM HABUERITIS (Graece μετανοῆτε, id est poenitentiam egeritis), OMNES SIMILITER PERIBITIS. — « Similiter, » id est pariter, nemine excepto, ait Maldonatus. Sic Sapient. VI, 8, dicitur: « Aequaliter cura est illi de omnibus, » quia pariter omnes nemine excepto curat, etiamsi alterum magis, alterum minus. Secundo, et simplicius, « similiter, » id est aeque peribitis, etiamsi alia mortis specie, aeterna scilicet, aut etiam temporali. Tertio, et proprie Jansenius: « Similiter, » inquit, id est simili morte, clade et vindicta Dei. Nam Judaei obsessi et oppressi sunt a Tito in festo Paschae, quando sacrificabant. Tunc ergo capta a Tito urbe, multi caesi sunt in templo, ubi sacrificabant et sacrificare solebant. Sic etiam Euthymius, S. Thomas, Hugo, Lyranus, Cyrillus in Catena. Nota Christum hic docere nos ex hujusmodi eventis calamitosis debere mentem reflectere ad peccata nostra, ut de iis poeniteamus, ne in similes clades, Deo puniente, incidamus. Ita Beda. Symbolice Beda: Pilatus, inquit, hebraice idem est quod os malleatoris, puta diabolus, semper caedere paratus; sanguis, est peccatum et concupiscentia; sacrificia, sunt bonae actiones, quas diabolus, vel carnis delectatione, vel humanae laudis ambitione, vel alia peste commaculat.
13:4
4. SICUT ILLI DECEM ET OCTO, SUPRA QUOS CECIDIT TURRIS IN SILOE, ET OCCIDIT EOS. — Erat fons, sive piscina, Siloe juxta Jerusalem, de qua Isaias, VIII, 6, ait: « Abjecit populus iste aquas Siloe, quae vadunt cum silentio: » juxta hunc fontem erat turris, ab eo pariter dicta Siloe, quae tempore Christi vi ventorum, aut fulminis, aut terraemotus, similive casu corruit, et octodecim homines in ea, vel juxta eam consistentes, ruina sua oppressit: quod licet casu fortuito factum sit, si causas secundas spectes; tamen si causam primam, scilicet Deum, attendas, certa providentia Dei volentis homines punire et caeteros terrere, id factum est; Deo enim nihil est fortuitum, sed omnia certe praevisa et provisa sunt, ut nihil in regno providentiae ejus liceat fortunae aut temeritati, ait Boetius. Deus ergo hos casus ordinat ad hominum punitionem et correptionem, ut caeteri videntes sibi vicinos ruina turris, aliove modo subito et improviso occidi, metuant, ne simile quid sibi contingat, ideoque de peccatis poeniteant et sese Deo reconcilient, ne in peccatis suis casu aliquo opprimantur et damnentur ad gehennam. Hoc est quod Deus asserit per Amos prophetam, cap. III, 6, dicens: « Si erit malum in civitate, quod Dominus non fecerit. » Et per Isaiam, cap. XLV, 7: « Ego Dominus formans lucem et creans tenebras; faciens pacem et creans malum. » Idem per umbram viderunt Poetae et Philosophi. Unde Virgilius Deum ita celebrat, I Aeneid.: O qui res hominumque deumque Aeternis regis imperiis, et fulmine terres. O qui res hominumque deumque Aeternis regis imperiis, et fulmine terres. Et Plutarchus, in Moral.: « Veluti, inquit, si quis caecus in quempiam incidit, illum caecum appellat qui non vitaverit: sic nos fortunam facimus caecam, in quam nostrapte incidimus caecitate. » Nam ipsa fortuna fortunans, quae non est alia quam ipse Deus Deique providentia, oculatissima est, et longe plures quam Argus habet oculos. Porro, idem Plutarchus ibidem: « Sicut, inquit, ischiacis medici pollicem inurunt, ut, cum alibi doleant, alibi adhibeant remedium; sic Deus nonnunquam ut patres sanet, saevit in filios, » et vice versa. Idem rursum: « Sicut canes quidam repente se condunt sub terram, nihilominus eo perferuntur quo tendunt; ita Numinum irae, licet occultae, tamen in extremas calamitates auferunt aliquando nocentes. » Symbolice Beda: « Turris, ait, est Christus; Siloe, id est missus a Patre in mundum, qui omnes impios, super quos per sententiam condemnationis ceciderit, conteret, » Matth. XXI, 44. PUTATIS QUIA (QUOD) ET IPSI DEBITORES (id est peccatores; Arabicus, culpabiles, hi enim Chaldaice vocantur charebim, id est debitores: peccator enim Deo debet animam, scilicet decem millia talenta, Matth. XVIII, 24) FUERINT PRAETER OMNES HOMINES HABITANTES IN JERUSALEM? — Hic aperte indicat Christus illos 18 turri Siloe oppressos fuisse peccatores, etsi non summos et maximos qui erant in Jerusalem. Ita Interlinearis.
13:5
5. NON, DICO VOBIS: SED, SI POENITENTIAM NON EGERITIS, OMNES SIMILITER PERIBITIS. — Ostendit, ait S. Chrysostomus, « hosce octodecim statutos caeteris in exemplum et terrorem: punitur quidem quisque ob propria crimina, sed fit hoc aliis salutis materia, scilicet ut flagellato pestilente stultus sapientior fiat. Deus enim non omnes hic punit, sed dat inducias paenitendi, non tamen cunctos futurae punitioni reservat, ne multi ejus providentiam negent. » Haec Chrysostomus.
13:6
6. DICEBAT AUTEM ET HANC SIMILITUDINEM: ARBOREM FICI HABEBAT QUIDAM PLANTATAM IN VINEA SUA, ET VENIT QUAERENS FRUCTUM IN ILLA; ET NON INVENIT.
13:7
7. DIXIT AUTEM AD CULTOREM VINEAE: ECCE ANNI TRES SUNT EX QUO VENIO QUAERENS FRUCTUM IN FICULNEA HAC, ET NON INVENIO: SUCCIDE ERGO ILLAM, UT QUID ETIAM TERRAM OCCUPAT? — Graece significantius est κατ᾽ αργεῖ, id est onerat inutili onere, imo terram inertem et sterilem reddit, tum umbra sua, tum radicibus suis, quibus succum terrae vicinis vitibus eripit et praeripit. Syrus, otiosam definit; ἀργόν enim est ignavum, iners et viribus destitutum. Ad litteram ficus haec repraesentat Synagogam Judaeorum, quam Deus plantavit per Mosem, ad quam venit Christus per Incarnationem, ut eam per praedicationem suam excoleret. Christus ergo est cultor vineae, id est Synagogae, cui dixit Deus: Succide eam, quia jam per tres annos, quibus in ea praedicasti, ex ea fructus fidei et bonorum operum requiro, sed nullos invenio, ob Judaeorum infidelitatem, pervicaciam et malitiam; intercedit pro ea Christus, ut adhuc uno anno, saltem dimidiato, sinat eam a se praedicando excoli; si deinde fructum non ferat, excidatur. Ita factum est, quia Judaei quarto anno praedicationis Christi in Paschate, peccata peccatis addentes, et pervicaciores facti, Christum occiderunt et crucifixerunt: unde post paucos annos Titus, ultor a Deo immissus, Hierosolymam excidit totamque Judaeam evertit. Caetera sunt emblemata pertinentia ad elegantiam parabolae, ideoque non est necesse ea applicare rei per parabolam significatae. Notat S. Ambrosius ficum aptum esse symbolum Synagogae Judaeorum: Primo, « quia fuit arbor ista foliis redundans fluentibus, spem possessoris sui cassa speratorum proventuum explicatione destituit: ita etiam in Synagoga, dum doctores ejus operibus infecundi, verbis tantum velut foliis redundantibus gloriantur, inanis umbra legis exuberat; spes autem falsi exspectata proventus, populi vota credentis illudit. » Secundo, sicut ficus pro flore grossum, id est ficum immaturam emittit, quae mox decidit, ac deinde ficum sapidam et solidam progenerat; sic Synagoga primo Judaeos quasi grossos immaturas et evanidas protulit, deinde Christianos quasi ficus maturas sapidasque per Christum produxit. Hoc est quod ait Plinius, lib. XVI, cap. XXVII: « Fici serotinae fiunt, si primo grossi cum fabae magnitudinem excessere, detrahantur: subnascuntur enim quae serius maturescunt. » Tropologice: ficus est quilibet homo, praesertim fidelis; cultor est Christus, Apostoli et similes; dominus est Deus Pater vel S. Trinitas. Cur fidelis et justus comparetur ficui, varias causas et analogias dat noster Salmeron, tom. VII, tract. 21: Prima est, ficus profert dulces fructus, qui videntur esse bursae mellis vel sacchari: similes profert justus. Secunda, sicut ficus parum crescit in altitudine, estque arbor pene depressa: sic et justus abjicit se estque humilis. Tertia, ficus pro floribus dat fructus, idque bis; scilicet in aestate praecoquas, et in autumno serotinas: sunt ergo ficus biferae: sic pariter justus totus est in fructu bonorum operum copiose producendo. Quarta, ficus amplis foliis umbram facit: ita justus sua charitate alios munit et protegit. Quinta, ficus alteri arbori inseri nequit ob nimiam suam dulcedinem, quam deserere nequit: ita justus in nullo homine, sed in Deo solo et conscientia sua recumbit. Sexta, ficus decorticata arescit et fructum non reddit: sic justus nisi tegatur cortice conversationis honestae, ac modestiae et compositionis externae, fructum cum proximis non faciet. Septima, ficus est medica et morbis medetur, uti Isaias Ezechiam per ficus sanavit, cap. XXXVIII, vers. 21. Audi Plinium, lib. XVI, cap. XXVII: « Ficus sola ex omnium arborum fructu maturitatis causa medicatur. » Sic justus, quia virtute maturus et praecoctus, infirmitatibus aliorum qua docendo, qua consulendo, qua sancte vivendo medetur. Rursum Plinius, lib. XXIII, cap. VII, fici succum lacteum asserit alvum solvere, vulnera aperire, curare menstrua, ac valere contra venena, praesertim scorpionum, contra scabiem, strumas, lichneas, psoras, alopecias, canis rabiosi morsus aliosque morbos quos ipse recenset: sic justus lacteo suo candore, comitate et benevolentia dissipat aliorum rancores et amaritudines, odia, lites, rixas, suspiciones, invidias, etc. Octava, Plinius, lib. XVII, cap. XXVII: « Eaedem (ficus), inquit, cum frondere incipiunt, cum cacumina rami cujusque detrahuntur, firmiores fertilioresque fiunt. » Additque etiam: « Radices circumcidisse prodest vitium luxuriantium ficorumque, et circumcisis cinerem addidisse: » sic justus circumcidendo et resecando superne appetitum honoris, ac inferne appetitum gulae et veneris per meditationem cinerum, id est mortis et sepulturae, fertilis fit virtutibus et bonis operibus, quibus proximos multos ad Deum convertit. Nona, Plinius ait, lib. XXIII, cap. VII: « Fici materiae urinam cient, alvum solvunt, sudorem movent, juvenum vires augent, senibus meliorem valetudinem faciunt, minusque rugarum, sitim sedant, calorem refrigerant. » Haec eadem in spiritu mystice facit justus. Decima, Plinius, lib. XV, cap. XVIII, ait ficum parvam in Maesia fimo contectam, et post hiemem mitiore coelo refossam, praecocem fieri: sic justus per humilitatem et exercitia spiritualia renovatus, quasi juventutem induit, ut fiat alacer et velox ad omne bonum. Undecima, Plinius, lib. XV, cap. XVIII: « Admirabilis, ait, est pomi hujusce (fici) festinatio, unius in cunctis ad maturitatem properantis arte naturae: » sic justus fervore spiritus cito in omni virtute maturescit, et alios ad similem maturitatem perducit. ANNI TRES SUNT EX QUO VENIO QUAERENS FRUCTUM. — Alludit ad naturam ficus, aliquando tertio demum anno a plantatione sua fert fructus. Sed si tertio anno nondum proferat, nunquam eos proferre solet. Symbolice: tres anni sunt tres Judaeorum politiae, sive status, scilicet sub Judicibus, sub Regibus et sub Pontificibus, puta Machabaeis, ait Euthymius. Audi S. Ambrosium: « Venit ad Abraham, venit ad Moysem, venit ad Mariam, hoc est venit in signaculo, venit in lege, venit in corpore: adventum ejus ex beneficiis recognoscimus, alibi purificatio, alibi sanctificatio, alibi justificatio est. Circumcisio purificavit, sanctificavit lex, justificavit gratia. Unus in omnibus, et in uno omnia. Nemo enim mundari potest, nisi qui metuit Dominum; nemo legem meretur accipere, nisi purificatus a culpa; nemo accedit ad gratiam, nisi noverit legem. » Sic fere et S. Cyrillus: « Naturam humani generis, inquit, Dominus ante legem, sub lege, sub gratia exspectando, admonendo, visitando requisivit; sed quidam nec naturali lege corriguntur, nec praeceptis erudiuntur, nec miraculis convertuntur. » Tropologice: tres anni sunt tres hominis aetates, ait Theophylactus, scilicet pueritia, virilis aetas et senectus; quisque enim quolibet tempore fructus virtutum Deo proferre debet, cuique aetati congruos et proportionatos. Hos enim Deus a quolibet requirit, qui nullam hominis aetatem vult esse otiosam et infrugiferam.
13:8
8. AT ILLE (vineae cultor, puta Christus et Apostoli) RESPONDENS, DICIT ILLI: DOMINE, DIMITTE ILLAM ET HOC ANNO, USQUE DUM FODIAM CIRCA ILLAM, ET MITTAM STERCORA. — Intelligentes Christus et Apostoli, ait Interlinearis, aliquos ex Judaeis posse salvari, orant Deum ut differant ultionem Dominicae crucis: scilicet eversionem Hierosolymae per Titum.
13:9
9. ET SI QUIDEM FECERIT FRUCTUM (subaudit: bene erit, salva erit et salvabitur. Est aposiopesis. Addit Arabicus, ipsa namque attulit fructum; scilicet Synagoga olim dedit fructum virtutum sub Abraham, Isaac, Jacob, Joseph, Mose, David, etc.); SIN AUTEM (non fecerit fructum), IN FUTURUM SUCCIDES EAM. — Uti Deus Judaeam succidit per Romanos. Mystice: S. Augustinus, De Verbis Domini: Colonus, ait, qui intercedit, est omnis Sanctus qui intra Ecclesiam orat pro his qui sunt extra; circumfodere conscientiam, est eam humilitatem et patientiam docere; item coeli et coelestium considerationem menti ingerere, ne, ut ait S. Ambrosius, radicem sapientiae terrarum (et terrenarum cupiditatum) acervus obruat et abscondat. ET MITTAM STERCORA. — Hoc est, ut ait S. Ambrosius, humilitatis affectum, et S. Augustinus, De Verbo Domini: Stercus, ait, sordes sunt, sed fructum dant: sordes cultoris, dolor est peccatoris; et S. Gregorius: Stercora, ait, sunt peccata carnis, ex quorum consideratione suscitatur animus ad bona opera. Denique Glossa: « Mittam stercora, » hoc est, inquit, malorum, quae fecit, abominationem, ad animum reducam.
13:10
10. ERAT AUTEM DOCENS IN SYNAGOGA (Graece, in una synagogarum) EORUM SABBATO. — Sabbatum enim erat festum, quo Judaei conveniebant ad synagogam, ut audirent legem ejusque interpretationem, uti Christiani diebus Dominicis conveniunt ad audiendam Missam et concionem. Hoc tempus et hunc locum elegit Christus ad sequens miraculum, ut illud esset publicum, utque Pharisaeos ob sabbatum illud calumniantes, confutaret et instrueret.
13:11
11. ET ECCE MULIER, QUAE HABEBAT SPIRITUM INFIRMITATIS ANNIS DECEM ET OCTO: ET ERAT INCLINATA, NEC OMNINO POTERAT SURSUM RESPICERE. — « Spiritum infirmitatis, » id est infirmitatem immissam a spiritu malo, ait Lyranus et Euthymius: « Daemonium imbecillitatis, inquit, non sinens eam vivere. » Unde Arabicus vertit, cum qua erat spiritus infirmitatis per octodecim annos, et erat incurvata, et non poterat erecte stare ullo modo. Infirmitas haec erat totius corporis inflexio et curvatio, ut mulier cogeretur semper curva et inclinata incedere, ut sequitur. Nota hic morbos hominibus saepe a daemonibus immitti, permittente Deo ob peccata, vel aliis de causis. Unde, vers. 16, causam hujus infirmitatis prodens, ait: « Hanc autem filiam Abrahae quam alligavit Satanas. » Sic daemon S. Job variis morbis afflixit, Job cap. II. Idem patet ex Psalm. LXXVII, 49, et ex Matth. IX, 25. Vide Delrio, in Magicis. Daemon ergo hanc mulierem curvabat et inclinabat, ut compelleretur terram semper aspicere. DECEM ET OCTO ANNIS. — Erat ergo inveteratum hoc malum, ideoque a medicis incurabile. ET ERAT INCLINATA, — cernua, curva, dorso et capite versus terram reflexa et depressa, ut instar bestiae, imo plus quam bestia, sursum respicere, ac solem et coelum intueri non posset; sed deorsum semper saxa terramque intueri: nam Deus in rerum creatione, Genes. I, Os homini sublime dedit, coelumque tueri Jussit, et erectos ad sidera tollere vultus; Os homini sublime dedit, coelumque tueri Jussit, et erectos ad sidera tollere vultus; ut solem coelumque aspiciat, et ad Deum in coelis per coelestem vitam contendat, ut in coelum recipi ibique visione Dei beari mereatur: « Convenit enim quaerere superna, transcendere terrena intuitu, » ait S. Basilius, in Catena. Daemon ergo ut hominem a coelo avertat, eum deorsum inclinat, ut non nisi terrena aspiciat, amet, ambiat. Mystice S. Gregorius, in homil. 31: Hoc, ait, significat mulier ista quod ficulnea infructuosa: quia enim humana natura fructum obedientiae ferre noluit, statum rectitudinis amisit; decem et octo anni significant hominis, qui sexto mundi die creatus est, infirmitatem ante legem, sub lege et in exordio gratiae, nam ter sex faciunt 18. Et S. Ambrosius: Mulier ista, inquit, est Ecclesiae figura, quae curari non potuit, nisi legem implens et gratiam: in decem verbis, legis perfectio est; in octavo numero, resurrectionis plenitudo. Tropologice: mulier haec gerit typum animae bonis terrae inhiantis, hoc enim facere suadet diabolus. Audi S. Gregorium, hom. 31: « Hinc alius Propheta de immundis spiritibus dicit: Qui dixerunt animae tuae: Incurvare, ut transeamus. Recta quippe stat anima, cum superna desiderat et nequaquam flectitur ad ima. Sed maligni spiritus, cum hanc in sua rectitudine stare conspiciunt, per eam transire non possunt. Transire namque eorum, est immunda illi desideria spargere. Dicunt ergo: Incurvare, ut transeamus; quia si ipsa se ad ima appetenda non dejicit, contra hanc illorum perversitas nullatenus convalescit; et transire per eam nequeunt, quam contra se rigidam in superna intentione pertimescunt. »
13:12
12. QUAM CUM VIDERET JESUS (Arabicus, respexit autem eam Jesus, oculis tam corporis quam animi; oculis, inquam, gratiae, miserationis et clementiae), VOCAVIT EAM AD SE, ET AIT ILLI: MULIER, DIMISSA ES AB INFIRMITATE TUA. — Id est dimitteris, curaris, scilicet a me per impositionem manus meae, ut sequitur. Simul enim utrumque fecisse videtur Christus, scilicet et manus ei imposuisse, itaque eam curasse, ac dixisse: « Dimissa es, » etc. Dicit potius: « Dimissa es, » quam: « Ego dimitto, » ut acuat fidem mulieris. Fidei enim alibi saepe solet tribuere Christus curationem et salutem. Rursum, ut significet efficaciam vocis suae, suique contactus, quod scilicet eodem instanti quo eam tetigit, eandem sanarit. Erat enim in carne Christi virtus divina, ait S. Cyrillus in Catena, quae in instanti mira et miracula operatur, sicut dicendo: « Hoc est corpus meum, » panem in corpus suum transmutat, et transsubstantiat quotidie in missa, q. d. Meum dixisse, fecisse est, juxta illud: « Dixit, et facta sunt. » Unde Titus: « Voce certe divinissima, ait, coelestique potestate plenissima feminae hujus infirmitatem e medio profligavit. » Denique τὸ « dimissa es, » id est absoluta es, significat mulierem hanc quasi vinculis quibusdam a Satana fuisse ligatam, constrictam et depressam, ut videretur caput per funem ad genua et tibias alligatum habere. Hoc vinculum solvit Christus, itaque eam erexit. « Venit enim Christus ut dissolvat opera diaboli, » I Joan. III, 8.
13:13
13. ET IMPOSUIT ILLI MANUS, ET CONFESTIM ERECTA EST, ET GLORIFICABAT DEUM. — Manus significant Christi potestatem, auctoritatem, imperium in morbos et daemones, aeque ac ejus benignitatem et beneficentiam, qua sanitatis beneficium mulieri, benigne eam tangens, conferebat.
13:14
14. RESPONDENS AUTEM ARCHISYNAGOGUS (id est synagogae princeps et praefectus) INDIGNANS, QUIA SABBATO CURASSET JESUS, DICEBAT TURBAE: SEX DIES SUNT, IN QUIBUS OPORTET OPERARI: IN HIS ERGO VENITE, ET CURAMINI, ET NON IN DIE SABBATI. — « Indignans, » quia invidens Jesu hanc miraculi et sanitatis gloriam, per quam se majorem et digniorem esse archisynagogo, in synagoga palam coram toto populo ostendebat: praetexit tamen huic suae invidiae zelum religionis et observationis sabbati, ideoque a Christo vocatur « hypocrita. » Ita S. Cyrillus, in Catena: « Ingratae, ait, synagogae praesul, postquam vidit feminam hanc repente solo tactu erectam et divina referentem magnalia, ardens Domini gloria irritatur invidia, arguitque miraculum, quasi videretur sollicitari pro sabbato. » Ubi nota τὸ « ingratae: » debebat enim ipse gratus esse Christo eique gratias agere quod se suamque synagogam honorasset, et hoc miraculo beneficioque affecisset; sed invidia eum excaecavit, ut decus Christi suum existimaret esse probrum et dedecus, eo quod ipse talia et tanta patrare non posset. Sic Saul debuisset gratias agere Davidi, eo quod ipse Goliath sibi et toti Israeli formidabilem occidisset; sed invidia eum transversum egit, ut gloriam Davidis suam aestimaret ignominiam. Putabat enim Davidem sibi praeponi, seque cum esset rex, illi postponi. Hic ergo est viva imago invidiae, larva religionis velatae et celatae.
13:15
15. RESPONDENS AUTEM AD ILLUM DOMINUS, DIXIT: HYPOCRITAE, UNUSQUISQUE VESTRUM SABBATO NON SOLVIT BOVEM SUUM AUT ASINUM A PRAESEPIO, ET DUCIT ADAQUARE? — « Hypocritae, » quia simulatis sanctitatem foris, cum intus pleni sitis invidia et malitia. Audi Chrysostomum, in Catena: « Bene dixit hypocritam, quia faciem habebat legis cultoris, mens vero ejus erat versuti et invidi; non enim turbatur propter sabbatum, quia violatur, sed propter Christum, quia glorificatur. » Hypocrisis larvam fuse descripsi, Eccli. I, 32, ad illa: « Ne fueris hypocrita; » et cap. II, ad illa: « Vae duplici corde. » ET DUCIT ADAQUARE? — Unde Glossa: « Isti, ait, cum magistri plebium videri appeterent, sanationem hominis non verebantur postponere curae pecoris. »
13:16
16. HANC AUTEM FILIAM ABRAHAE, QUAM ALLIGAVIT (quasi capite per funem ad pedes alligato, ut dixi vers. 12) SATANAS, ECCE DECEM ET OCTO ANNIS, NON OPORTUIT SOLVI A VINCULO ISTO DIE SABBATI? — Est appositissimum et efficacissimum Christi argumentum, ostendens hanc mulieris sanationem non esse opus servile, sed liberale et divinum, ideoque non indignum, sed dignissimum sabbato; utpote quod sabbatum, imo Deus ipse sabbati conditor, mire sanctificabatur et glorificabatur, uti ostendit Irenaeus, lib. IV, cap. XIX, ubi docet Christum sanando aegros in sabbato non contra, sed secundum legem fecisse. Componit ergo, opponit et anteponit Christus vinculum et solutionem mulieris, vinculo et solutioni bovis vel asini. Porro, singula verba continent antithesin praegnantem: opponit enim et praeponit primo, mulierem quasi « filiam Abrahae, » bovi et asino; secundo, vinculum et solutionem spiritualem mulieris, vinculo et solutioni bovis; tertio, quod mulier hoc vinculum sit passa per 18 annos, hos vero vinculum, indeque sitim passus sit per unam alteramve horam duntaxat; quarto, quod operosa et longa sit solutio bovis, sua vero solutio mulieris ejusque a morbo absolutio, facta sit subito et in instanti quo sabbatum operando violari non poterat; quinto, quod per hanc solutionem mulier reddita sit integrae sanitati et sanctitati: bos vero tantum aquae pusillum hauserit. Denique arguit archisynagogum et Pharisaeos inhumanitatis, « quod hominis sanationem pecoris curae postponant, » ait Beda.
13:17
17. ET CUM HAEC DICERET, ERUBESCEBANT OMNES ADVERSARII EJUS; ET OMNIS POPULUS GAUDEBAT IN UNIVERSIS, QUAE GLORIOSE FIEBANT AB EO. — Syrus, in omnibus miraculis quae fiebant per manum ejus. Omnis populus. — Graece, omnis turba, « tanquam ab invidia libera et beneficiis ab ipso affecta, » ait Euthymius. Unde Cyrillus: « Claritas, ait, operum Christi omnem quaestionem solvebat apud eos qui non erant mentibus perversis. »
13:18
18. Dicebat ergo: Cui simile est regnum Dei?... — To « ergo, » cum sit illativum, significat haec inferri et colligi ex praecedentibus, q. d. Videbat Christus se Pharisaeis hostibus suis sua sapientia imposuisse silentium, atque populum idcirco gaudere, sibique et suis dictis applaudere: cum ergo videret eum ita rite compositum, proposuit ei parabolam regni caelorum; animadvertebat enim jam sibi paratam esse viam ad regnum hoc suum proponendum et praedicandum, ut omnes incitaret ad illud ambiendum, ideoque ad capessendum Evangelicam suam doctrinam et vitam. Porro, parabolam ipsam exposui Matth. XIII, 31.
13:23
23. AIT AUTEM ILLI QUIDAM: DOMINE, SI PAUCI SUNT QUI SALVANTUR? — Respondit Christus affirmative, paucos salvari, ut insinuat Lucas et clare exprimit Matthaeus, VII, 14. Idem asserit Isaias, cap. X, 22, et cap. XXIV, 13. Paucos intelliget comparatione omnium hominum totius mundi, sive comparatione tam fidelium quam infidelium: omnes enim infideles damnantur ob infidelitatem, aeque ac multi fideles ob impiam vitam. Soli ergo fideles salvantur, sed non omnes. An vero ex fidelibus solis plures salventur, an vero plures damnentur, problema est. Alii enim censent plures salvari ob sancta Sacramenta, quae in fine vitae plerique recipiunt. Alii censent plures damnari, quia plures male vivunt in statu peccati mortalis. Regula autem S. Augustini est, homines sic mori sicut vixerunt. Utrum verius sit, dixi Jacobi II, 43, ad illa: « Superexaltat autem misericordia judicium. » Formidabilis est sententia S. Chrysostomi, homil. 40 ad Populum Antiochenum, qui facile erat centum millium hominum, et amplius: « In civitate nostra, inquit, in tot millibus vix centum inveniri possunt qui salvantur, quia in juvenibus magna est malitia, in senibus torpor, » etc. Et S. Augustinus, lib. IV Contra Cresconium, cap. LIII, Ecclesiam comparat areae tritici, in qua plures sunt paleae quam grana, id est plures reprobi quam electi.
13:31
31. IN IPSA DIE ACCESSERUNT QUIDAM PHARISAEORUM, DICENTES ILLI: EXI, ET VADE HINC, QUIA HERODES VULT TE OCCIDERE, — sicut occidit Joannem Baptistam praecursorem tuum. Videtur Christus hoc tempore praedicasse non in Galilaea, utpote ex qua jam pridem abierat, ut patet Matth. cap. XIX, vers. 1, sed in Peraea Judaeae vicina: Peraea enim, aeque ac Galilaeae praeerat Herodes. Ita Franciscus Lucas. Maldonatus tamen et alii censent haec gesta esse in Galilaea, ut per recapitulationem Lucas hic interserat ea quae jam pridem gesta erant in Galilaea: tale quoque est quod audivimus vers. 24, et cap. IX, vers. 51. Porro, Pharisaei per mendacium hic fingunt Herodem Christo infensum, ut Christum a se ablegent, vel certe ejus libertatem et constantiam explorent et deprimant, injicientes ei metum Herodis, tum ut eum per hunc metum e sua regione expellant, « ne praesens et miracula edens glorificetur et attrahat turbam, » ait Euthymius; tum ut Christus ex Peraea in Judaeam egrediens, incidat in manus pontificum et principum, quos sciebant ei mortem machinari, ut patet Joan. VII, 20 et 25. Alioqui Herodem non fuisse Christo offensum, liquet ex eo quod cupiebat eum ejusque signa videre, ut patet cap. IX, vers. 9; imo Christum a Pilato ad se missum condemnare noluit, sed alba indutum, quasi risu, non morte dignum, ad Pilatum remisit, ut patet cap. XXIII, 8. Ita Jansenius, Maldonatus, Franciscus Lucas et alii.
13:32
32. ET AIT ILLIS: ITE, ET DICITE VULPI ILLI: ECCE EJICIO DAEMONIA, ET SANITATES PERFICIO HODIE ET CRAS, ET TERTIA DIE CONSUMMOR. — Christus Pharisaeis metum Herodis objicientibus magnanime et libere respondet, se nec illum, nec Pharisaeos aut principes timere, sed omnes invitis perrecturum praedicare, donec dies mortis ejus a Patre assignata advenerit. « Vulpem » vocat Herodem, quia astutus erat, versipellis et fictus; sicut per fraudem et fictionem occidit Joannem Baptistam, uti ex S. Chrysostomo et Graecis ostendi Marci VI, 26. Audi Bedam: Vulpes est animal fraudulentum, in fovea propter insidias latens, odore fetens, nunquam rectis itineribus incedens. Tales sunt haeretici, quorum figura est Herodes, qui Christum in credentibus conantur occidere. Verum Christus magis hic sermonem dirigit ad ipsos Pharisaeos, omnesque vocat « vulpes, » quod per fraudem injicerent ei metum Herodis, ut eum fugiens in Judaeam, ibi a principibus caperetur et occideretur. Idipsum significat pronomen ταύτη, id est huic vulpi, ut vertit Arabicus, quod Pharisaeum ostendit prope manentem, ait Cyrillus et Theophylactus. Audi Titum: Videri poterat totam orationis vim in unam Herodis personam convertere, et ita arbitrati sunt nonnulli; et tamen contra Pharisaeorum pravitatem dirigit illam verius, quam contra Herodem: neque enim aiebat: « Dicite vulpi illi, » sed: « vulpi huic. » Enimvero, quo improbae fraudis commentatione Pharisaeos vulpibus similes clare ostenderet, summa industria media quadam voce utitur; idque scite, ait Theophylactus, nam singulari numero dicendo « vulpem, » Herodem illos suspicari fecit; dicendo autem « huic, » quod est pronomen demonstrativum, insinuavit istos ipsos esse dolosos illos. Unde Emmanuel Sa: « Dicite vulpi illi, » scilicet, inquit, vel Herodi, vel « illi » qui mendacium illud finxerat, nimirum quod Herodes vellet occidere Christum, qui utique erat unus ex Pharisaeis Christi hostibus. Sensus ergo est, q. d. Vos, o Pharisaei, quasi vulpes astutae et dolosae, objicientes mihi terrorem Herodis, vultis me abigere, ne apud vos praedicem, sed ego constanter assevero me nec vos, nec Herodem metuere, neque ullius causa a praedicatione cessaturum; quia certus sum Patrem meum non permissurum ut capiar et occidar, antequam dies ab ipso decreta advenerit. ECCE EJICIO DAEMONIA, ET SANITATES PERFICIO (id est ejicere et perficere pergam, invitis, non tam Herode, quam vobis ipsis) HODIE ET CRAS (id est aliquanto adhuc tempore), ET TERTIA DIE (id est paulo post finita et peracta mea legatione et praedicatione) CONSUMMOR, — id est consummabor, quia gloriosa in cruce morte pro hominum salute sponte et fortiter perfungar, uti fuse docet Apostolus, Hebr. IX, 11. Nota hebraismum, quo ponitur tempus definitum pro indefinito hic, aeque ac Oseae VI, 3. Ita Cyrillus, Theophylactus, Euthymius. « Hodie et cras » ergo, id est aliquo adhuc tempore, sed brevi et modico, scilicet per tres menses; videtur enim Christus haec dixisse paulo ante festum Encaeniorum, quod 26 die mensis Casleu, qui nostro partim novembri, partim decembri respondet, celebrabatur, cum proxime sequenti martio occisus et crucifixus fuit. Igitur haec animose dixit Christus primo, ut significaret se mortem non metuere, sed ambire; secundo, ut suam potentiam divinam ostenderet, per quam tamdiu hominibus invitis victurus, et docturus erat, quamdiu ipse et Pater voluerit ac statuerit; tertio, ut perversis Pharisaeis dolorem augeret: illi enim voluissent eum jam esse sublatum. Porro, Christus mortem suam vocat consummationem, quia in ea et per eam consummavit totam oeconomiam incarnationis, totumque officium legationis suae ad quod a Patre missus erat, scilicet expiationem omnium peccatorum, redemptionem generis humani, electorum salutem, etc., juxta illud: « Una enim oblatione consummavit in sempiternum sanctificatos, » Hebr. X, 14.
13:33
33. VERUMTAMEN OPORTET ME HODIE ET CRAS, ET SEQUENTI (Arabicus, tertia; Vatablus, perendie) DIE AMBULARE, QUIA NON CAPIT PROPHETAM PERIRE EXTRA JERUSALEM. — « Oportet, » non ex compulsione, sed ex superna dispositione, ait S. Bonaventura. Sic S. Cyrillus et Titus. Christus inculcat id quod dixit vers. praeced., ut ostendat se in sententia perstare, nec timere aut Herodem, aut Pharisaeos; sed, illis invitis, praedicaturum modico adhuc tempore, usque ad diem a se et a Patre constitutum. Sensus ergo est: « Hodie et cras et sequenti die oportet me ambulare; » Graece πορεύεσθαι, id est proficisci; q. d. Modico adhuc tempore oportet me vicos et castella ambulando et praedicando obire, et sequenti die tertia, id est paulo post, consummari per mortem in cruce, uti dixi vers. praecedenti, nunc in eo quod dixi persto, addoque me quoque tertia die debere idem facere: licet enim die tertia consummandus sim; tamen illa ipsa die oportet me adhuc ambulare, q. d. Toto tempore vitae meae usque ad mortem oportet me regiones obambulando praedicare, et operari sanitates, et daemones ejicere, quia totam vitam sanctae actioni, mortem generosae passioni consecravi, Deoque in holocaustum obtuli. Sic Hebraice halach, id est ambulare, sumitur pro operari, Joan. VIII, 12, et cap. XII, 33; Psal. I, 1, et alibi. Porro Syrus vertit, verumtamen oportet me hodie et cras operari, et altero die iter faciam, hoc est proficiscar Jerusalem ad mortem, indeque in caelum, unde veni. Moraliter: discant hic fideles, ac praesertim viri Apostolici, strenue laborare in vinea Domini usque ad mortem et martyrium, uti fecit S. Petrus, S. Paulus, S. Chrysostomus, S. Athanasius, etc. Ita noster Petrus Canisius, licet laboribus multis magnisque confectus, tamen laborare non destitit usque ad annum aetatis 77, quo labore aeque ac vita defunctus est. Haec enim erant ejus dictamina: « Christi militibus stipendia non finiuntur ante vitam: cum consummaverint, tunc incipiunt; sola mors missionem dat eis; unica sedes emeritorum est caelum. » Ita noster Sacchinus, in ejus Vita, lib. III. Laboremus ergo usque ad mortem; ut post mortem in aeternum in beata felicitate quiescamus; terra enim est stadium modici laboris, caelum est sedes quietis aeternae. QUIA NON CAPIT PROPHETAM PERIRE EXTRA JERUSALEM. — Graece οὐκ ἐνδέχεται, id est non convenit, non contingit, fieri non potest, ut vertit Syrus. Est hyperbole, q. d. Tanta est Hierosolymae impietas et feritas, ut illi propria videatur, nec patiatur ab aliis quam a se Prophetas occidi, atque aegre ferat, si ab aliis id fiat. Ac proinde ego quoque idcirco Herodem non timeo, quia ab eo in Galilaea nunc occidendus non sum, sed post aliquot demum menses in Jerusalem, Prophetarum interfectrice, ubi non ab Herode, quem mihi objectatis, sed a vobis ipsis, o Pharisaei, crucifigar et occidar. « Assueti enim effundere servorum sanguinem, etiam Dominum ipsum occident, » ait Theophylactus. Sic et Titus, Jansenius, Maldonatus et Franciscus Lucas, quem audi: Non capit Prophetam occidi extra Jerusalem, id est oportet Prophetam occidi in Jerusalem, non quod nulli extra Jerusalem occisi sint (Jezabel enim in Samaria multos occidit, III Reg. XVIII, 13, et cap. XIX, 10), sed quod in Jerusalem plerique omnes occidi soleant, quod calamitossimum esset Prophetas in Jerusalem occidi; cum enim illic sedem figerent reges, sacerdotes, principes, potentes saeculi, Scribae, sapientes, Pharisaei sancti in oculis suis, qui vulgo suffragante ferre nollent Prophetarum increpationes admonitionesque: facta est ea civitas, ex domo Dei, macellum Prophetarum, quae Prophetarum quasi carnificinam profiteretur. Legimus IV Reg. XXI, 16, de Manasse, quod « sanguinem innoxium fuderit multum nimis, donec impleret Jerusalem usque ad os. » Simili modo Romae variis in locis, ac praesertim ad Ursum Pileatum (ubi nunc est ecclesia S. Bibianae) plurimi Christiani ab Imperatoribus infidelibus occidebantur, adeo ut locus ille vulgo vocaretur macellum Martyrum. Hinc recte tunc dici poterat: Non capit Pontificem perire extra Romam, quia omnes pene Pontifices a S. Petro usque ad Sylvestrum per trecentos annos, ab Imperatoribus Romae residentibus, ob fidem Christi occisi sunt.
13:1
v. 1 aderant autem quidam ipso tn tempore, dum scil. Iesus ea quae antecedunt tractaret vel saltem eo fere tempore; nam dictio est nimis clara, quam ut nexus temporis ne- Sari possit, nuntiantes wh de Galilaeis quorum sanguinem Pilatus miscuit cum sacrifictis eorum i. e. quiin templo dum sacrificia offerrent, vel in victimis adducendis vel mactandis occuparentur, trucidati sunt a militibus Pilati; eo itaque loco et tempore quo sacrificiis operam dabant caesi sunt. Modo loquendi rei indignitas effertur cum emphasi; neque tamen opus est cum aliquibus explicare quasi per brachyloglam : sanguinem eorum miscuit cum sanguine sacrificiorum, quasi reyera sanguis humanus cum sanguine victimarum esset commistus (Lap. Fil.). De ea re solus narrat Lucas. Aliquos Galilaeos esse occisos occasione alicuius tumultus losephus quidem non commemorat; neque id mirum videri potest, cum alia quoque eaque graviora non commendaverit litteris (vide quae dixi in Comment. Matth. I p. 106, not. 4), sed luculenter docet Galilaeos prae ceteris fuisse seditiosos et Iudaeis sollemne fuisse occasione festorum tumultuari idque in ipso templo; ideo enim arx Antonia est exstructa et praesidio munita (cf. Josephus, Antiq. 15,14. 4. 7; 17,9. 3. 6; 17,10. 2; Wetstecn). Putarunt aliqui e0s esse occisos in tumultu illo exorto quia Pilatus ad aquaeductum exstruendum sacras pecunias impendit (Antiq. 18,3. 2; Ewald, Ed. Il p: 222; vide quae notavi ad Mare. 15,7); frequentius dicunt eos fuisse epetalones Iudae Galilaei vel ab eius stetisse partibus elusque placita adoptasse (cf. Theoph. Euth. Luc. Ipr. Ians. Lamy); is enim Judas, de quo Act. 5,37 quoque, in diebus professionis (anno 7 p. Ch.) Seaiecu non esse tributum dandum Caesari neque agnoscendum dominum nisi Deum; atque ex eo exstitisse zelotas et sectatores dogmatum eius eiusque filios patris placita studiose propagasse discimus ex Josepho (Antig. 18,4..1. 6; 20,5. 2; Bell. iud. 2,8; 1; 2,17..8-9; 7,8. 4 seq.; ef. Schirer 1. c. Lp. 407). Sed fatendum erit nos nihil scire cur et qua occasione illi Galilaei trucidati sint. Exinde ortas esse inimicitias inter Pilatum et Herodem iam A/b. censuit; Galilaea enim pertinebat tum temporis ad ditionem Herodis. Quorsum autem nuntium hune intulerunt? Probabiliter quia res erat nova et nondum audita, ut solemus res eiusmodi novas et insignes omnibus miiscere sermonibus (cf. Mald.). Censet Ed. II p. 221 seq. occasionem rem narrandi esse arreptam ex 12,56 eosque voluisse ea narratione Iesum accusare quasi sua praedicatione de regno Dei auctor esset rebellionis Galilaeorum contra Romanos. Verum cum nihil sciamus praeter id quod in v. 4 asseritur et cum responsum Christi ad hance Iudaeorum in Jesum accusationem aera congruat, etiam haec coniectura dimittenda erit. Quid illi rem narrantes tacite iudicaverint Iesus prodit
13:2
v. 2 e¢ respondens dixit illis ; putatis quod hi Galilaet prae omnibus Galilaeis peccatores fuerint, 2yévovzo facti sint, id quod aliqui explicant : demonstrati sint ut tales et declarati, guza talia passt sunt? iudicant itaque uti olim amici Iob (4,7) res adversas esse semper poenamcondignam peccatorum, uti ipsi quoque discipuli : rabbi quis peccavit, hic aut parentes eius, ut caecus nasceretur (Ioan. 9,2)? Quam sententiam Iesus corrigit :
13:3
v. 3 non, dico vobis; sed oceasionem inde capit admonitionis et comminationis, sed nist poenitentiam habueritis ,omnes similiter peribitis ; erit itaque haec occisio quasi qui non poenitentiam habuerunt similiter perierunt, quia quadragesimo dominicae passionis anno venientes Romani et incipientes a Galilaea, unde et dominica praedicatio coeperat, adeo radicitus impiam gentem deleverunt, ut non solum atria templised et interiora domus humano sanguine foedarent » (Beda); semzliter, ut illi; et revera multi in urbis obsidione perierunt in templo occisi; inter alia refert Josephus ; tela e machinis magna vi ad aram usque et templum transvecta in sacerdotes et sacris operantes incidebant et multi qui magno studio a terrae finibus eo venissent ipsi ante hostias ceciderunt et altare Graecis universis et barbaris venerandum suo sanguine asperserunt, atque promiscuus cadaverum sanguis templi in atriis stagna faciebat (Bell. verba concipiunt. Minatur igitur Christus gentis ruinam; ex qua comresipuerint (cf. Luc. Ipr.). Neque tamen quia non omnes ad quos verba diriguntur in templo obierint, cum Mald. a notione simzliter est deflectendum : simul omnes peribitis. Altero exemplo idem confirmat idemque minatur v. & steut wh decem et octo supra quos cecidit turris in Stloe et occidit eos ; neque de hoc eventu! ceteroquin quidquam innotuit. Siloe, Siloam fons est dulcis atque copiosus; vallis Tyropoeon usque ad eum fontem protenditur (Bell. iud. 5,4, 4); effunditur in lacum seu piscinam eiusdem nominis; situs eius ad australem partem urbis est, ubi Tyropoeon cum yalle Hinnom congreditur; turris 7 S7/oe i. e. ad piscinam eius nominis; pulatis quia et ipsi debitores i. e. peccatores (cf. Matth. 6,42. 1. Haud immerito notat£d. Il p. 221 eo quod eiusmodi non legantur apud Iosephum con- Luc. 11,4; conferri potest aram. 20) fuerint practer omnes homines habitanites in Terusalem?
13:5
v. 5 non, dico vobis; sed si poenttentiam non egerutis, omnes similiter perrbitis, dcasztws eodem modo, est quaedam ad v. 3 gradatio; in ruina turris ruinam totius urbis declaral et mortem illorum esse quasi prooemium cladis omnium (S. Cyr.). Praenuntiant itaque hi qui ruina turris oppressi sunt omnes Iudaeos qui noluerint resipiscere cum ipsis suis moenibus esse perituros (Bed. Theoph. Euth.) oppressos ruinis civitatis (Luc. Schanz, Fil.). tioni Dei eousque minime responderint, caahcls docet et demonstrat
13:6
v. 6 dicebat autem et hane similitudinem : arborem fict habebat quidam plantatam in vinea sua et venit quaerens fructum in illa et non envenrt ; ficulnea erat arbor in Palaestina una ex praecipuis. In ea designari populum Dei iam ex ler. 24,1 seq. Os. 9,10 consequitur. Cum arbor esset plantata in vinea, in loco tuto, munito, fertili erat collocata (cf. Is. 5,2 seq.). Quia alias vinea populum Dei dicit (Is. 5,7), fortasse hoc loco in arbore figura exprimitur urbis lerusalem, quae in media theocratia singulari Dei cura et protectione erat collocata, sed quae iam antiquitus nullum Deo attulit fructum bonum, sicut leremias conqueritur : : circuite vias lerusalem et quaerite in plateis eius an inveniatis virum facientem iudicium et quaerentem fidem (5,1; of. Lament. 1,8; 2,14; 4,13. Ez. 16,3 seq.);
13:7
v. 7 diwit autem ad Lee lorem vineae : ecce anni tres sunt ex quo venio quaerens fructum in ficulnea hac et non invenio; tertio anno post) plantationem ficulnea fructum ferre solet et sitertio anno non fert omnino sterilis considerari explicent triennium est (ex quo arbor plantata est; unde iam temdominus prima vice veniens nec inveniens fructum arborem iam velit exscindi. Quae explicatio ex v. 6 commendari videtur. Attamen cum tam multo melius iste sensus congruat quem pleraeque quoque versiones veteres exhibent , dicendum est dominum revera iam ter venisse ad fructum quaerendum i. e. exprimi eum repetito venisse neque statim prima vice voluisse vindiclam capere, verum usum esse longanimitate et clementia. Numerus seligitur ternarius quo neque nimis cito neque nimis tarde dominus sententiam in arborem ferre censeatur : succide ergo tllam; ut quid etiam terram occupat? xacapyet xaior% aeyhy (Huth.); inertem facit; non solum inutiliter locum occupat, sed praeterea vel insuper (x2!) terram infructiferam reddit, quia radicibus suis omnem circa terrae humorem exsugit et pedis quoAAO | LUG) ABBR Reto ate are eg minus aliae plantae uberiores ferant fructus (Mald. Luc. Lap. Calm.). Verum hortulanus intercedit
13:8
v. 8 a¢ tlle respondens dicit alli : domine, dimitte illam et hoc anno, usque dum fodiam circa illam et millam stercora, omnia opportuna maiore etiam cura adhibere vult;
13:9
v. 9 et siquidem fecerit fructum, « cum hoe diceret, non subiunxit aliquid, sed suspendit sententiam » (Bed.); supplendum esse ait Euth. <3 zye., bene quidem; sin autem, in futurum succides eam, sig v2 péAdov graece etiam (idque melius) ad prius membrum refertur : siquidem fructum fecerit in annum sequentem, bene etc.; exprimitur affectus et diligentia boni coloni qui non libenter plantas exscindit, non Hibenter perdit, sed omnem exserere vult conatum, omnem culturam arbori adhibere, ita ut nihil iam reliquum sit quod ultra facere possit (ef. Mald.). Applicatio parabolae satis est obvia et perspicua. Sicut ficus illa fructum non ferebat, ita longe maior pars populi bona opera non faciebat; frustra quoque iis dixerat baptista : facite dignos poenitentiae fructus. Dein sicut herus ille patienter exspectavit plures annos, ita Deus quoque diu eos patienter exspectabat. Verum iam securis ad radicem posita est. Spatium tamen poenitentiae illis adhue conceditur; immo praedicatione et miraculis Christi et apostolorum diutius in Palaestina commorantium multo illis uberiores offeruntur gratiae, quas si etiam neglexerint et repudiaverint, ultima ruina iis ingruet. Annus igitur ille quem colonus a domino efflagitat est tempus illud usque ad bellum iudaicum et urbis et templi ruinam. — Porro parabolam suo modo ad unumquemque transferri posse non est cur pluribus explicetur. Adumbratur quippe in ea clementia et longanimitas Dei qui pro sua benignitate etiam acrioribus stimulis ad poenitentiam invitat (Rom. 2,4) et uberiores apponit gratias, ut bonos feramus fructus. Verum si terra illa venientem super se bibens imbrem solum spinas et tribulos profert, tandem reproba erit et eius consummatio erit in combustionem (Hebr. 6,8). bus et eam qua sub pontificibus et ita Huth. .quoque; vel in universum Significari tempus ab electione Israel ad Christi mortem (Schegq) vel tempus ante Christum declarari tribus annis, quarto vero anno id quod Ioannes et — Iesus fecerint ad emendandum populum (Keil). Frequentius in his tribus annis de quibus Christus loquitur, ipsos eius tres annos vitae publicae intelligunt per quos iam pro populo laboraverit exspectans fructum; ita Luc. Ipr. Lap. et ex recentioribus protestantibus Wieseler, Synopse p. 202, Beitraege p. 165; Weizsaecker, Untersuchungen p. 311, Sp. Quae sententia utique cum ratione temporis bene congruit quatenus illa ex Luca et Joanne colligi ac componi potest. Haec enim dicta sunt post tertium pascha vitae publicae Christi (9,12 seq. Ioan. 6,2) aliquo tempore ante festum dedicationis templi mense decembri (43,22. loan. 10,22); proinde eo tempore Iesus merito dicere poterat : tres anni sunt ex quo venio etc. Alii demum in numero ternario dominum repetito venisse existimant declarari (Cai. Calm. Schanz, Fil.). Quis sit cultor vineae qui pro,populo intercedit, alii explicant de angelis commissus est populus Iludaeorum qui Dominum deprecatur et dicit : Domine, da ei spatium poenitentiae » (in Hab. 3,17; M. 25,1333; similiter Theoph. Cair.); alii de apostolis vel imprimis de Petro (S. Ambr. Greq.1. c. Beda); alii in universum de omnibus qui curam gerunt aliorum; « qui autem intercedit colonus, est omnis sanctus qui intra Ecclesiam orat pro eis qui sunt extra Ecclesiam » (S. Aug. 1. c. similiter Mald.) et apposite notat Luc. eiusmodi animo praeditos esse oportere qui ad excolendam Domini vineam constituti sint, ut iram Dei avertere conentur ab iis qui steriles sint virtutibus et ad fecunditatem eos modis omnibus adducere. Sed frequentius in colono cernunt ipsum Christum, quem Pater in mundum misit ut ludaeos , veluti vineam suam (Is. 5,2 seq.) et Ierusalem tamquam ficum doctrina et miraculis excoleret (Zpr.), qui Christus pro populo intercessit (S. Cyr. Huth. Alb. Jans, Luc. Lap. Fil.). Quae applicatio certe apta est. Quartus dein annus qui conceditur est spatium illud annorum 40 usque ad eversionem urbis (Cai. Schegg, Fil.), si in ficu cernitur figura populi vel urbis. Ex qua consideratione etiam aliqui arguunt tres illos annos non posse referri ad vitam Christi publicam, cum annus quartus non unum annum sed multos significet (cf. Fil.). Qui parabolam ad unumquemque transferunt, colonum intelligunt vel angelum custodem vel ipsum hominem; suae enim quisque fici cultor est. Sed minus apte tres anni explicantur de adolescentia, de aetate virili, de senecta (Theoph.), nisi id ad hoc unum transferas ab omni aetate requiri, ut fructus pietatis afferatur.
13:10
13,10. Erat autem docens in synagoga 13,10. “Hy G&-dtddoxwy -év pre Toby v. 10 erat autem docens in synagoga eorum sabbatis, zy yx vOv ef. 5,12. 17; 8,22; 20,1; adhibetur <tc etc. saepe eodem modo quo-hebr. 1458 pro pronomine indefinito; <x ct66ara etiam de uno sabbato dici multis exemplis constat; cf. 4,16. Act. 13,14; 16,13 et apud LXX Ex. 20,10; 35,3. Num. 28,9. Deut. 5, 12. ler. 17,21, qui usus etiam apud losephum cernitur (Antiq. 3,6.6), quare nequit explicari : sabbatis singulis solebat docere in synagoga, uti ¢v yim iam satis indicat;
13:11
v. 11 e¢ ecce mulher, quae habebat spiritum infirmitatis annis As et octo et erat inclinata, incurva, nec explicant : non potuit se perfecte erigere, attenuant illud jy cuyxdnzouca, et etiam id quod in v. 16 dicitur; quare <i¢ <> zavzeA颢 intelli- -gendum est, sicut vulg. habet. Kam iabertators esse a daemone effectam, patet ex v. 16. Vix quemquam solebat Christus non rogatus sanare; hance vero mulierem sanat non rogatus, verum ei sanationem quodammodo offert; volebat enim ex murmuratione archisynagogi occasionem sumere superstitionem illam in observatione sabbati reprehendendi (Ma/d.) et indolem pharisaicam perstringendi et condemnandi
13:12
v. 12 guam cum videret Iesus vocavit eam ad se, xpocegdyvycev allocutus est e¢ att wh: mulier, dimissa es ab infirmitate tua, « vox Deo convenientissima supernaeque potentiae plena; nam fegali nutu morbum expellit » (S. Cyr.) v.13 et tmposutt illi manus, ut cognoscamus Dei virtute et efficacia satictam carnem esse praeditsin (S. Cyr. cat. Cr. Theoph.),carnem eius esse vivificam (Madd. Lap.) et confestim erecta est et glorificabat Deum, corpore est sanata et erecta et animus quoque in Dei laudem et gratiarum actionem erectus. Tam facile eam Jesus liberavita morbo adeo diuturno atque plane immedicabili, insignem potentiae suae speciem exhibens, ut et misericordiae et gratiae (Lwc.). Verum synagogae praefectus, cuius inter alia erat videre ut omnia rite et ex more instituto fierent (cf. 8,49) ingenium manifestat putidum et solum ritibus externis deditum; v. 14 respondensi. e. ex re gesta occasionem capiens autem archisynagogus indignans quia sabbato curasset Iesus dicebat turbae, Iesum tamen interpellare non audet; plebi imponere conatur : sex dies sunt in guibus oportet operari; verbis Scripturae fere usus maiorem sibi auctoritatem conciliare studet; cf. Deut. 5,13;
13:14
14. Respondens autem archisynagogus, indignans quia sabbato curasset Iesus, ceptum homo misit in hortum suum; et yovh, mvedua Eyovsx aabevelac : xt, xat Fy ovyxbntovsa, zat py dvvauévy, dvanbbor cig to mavtedds. 12.°lodv Ge adthy & “Insots xposepdbvysey zat simev abty, Tovar, d&rorgdvoat tis aolevetue cov. ~ $ \ 13. xar exéOynev adty tas yetpasy xat nopaypyua dywo0d0y, zak eddbater tov Ocoy. 14. ?Axozobete 62° 6 cdoytovvdywyos 4. TOAPWE LG PX Yeyos; dyavaxtoy St. te cabdtw elepdnevoey 6 ~ ~ £ "Inoots, Prcyev tH SyAw, Str “EE Hyépar 2 ~ = elotv, ev aig Get epyaCecbar ev adtate obv Oeoanevecte, xat py tH jpeoe tod oa66dtov. 15. dnexolly Gt adtés 6 Kuproc, zat eimev, “Yroxortat, fxastog duty tH sa6batu od Aver tov Body adtod 7 Tov Ovov andywv motiCer ; dnb ths pdzvys, xat 4 a si I 16. tavtyy 62, Guyatéox n Y> c ~ i a7 “ x hy Fonoev 6 catavas, tod, déxa zat dutw yy . y¥> = PAN - > ~ try, ox der AvOyvar ano tod Secwod tovtoy ti Hytex to¥ ca6édtov; 17. Kat ZATHSYOVEVTO TA&VTES tabt% Aéyovtog adTOU, war nas 6 byhoc of dytixelusvor adtéd Byatpev emt maar tots évddkots tots ytvousvotg Om adtov. 18. "Ekeyev ody, Tir dota gory BactAsiea tod Oecd; xat thye duotdow adtiy; adtod. 20. Kal xdéAw etznev, thy Baothsiay tod Ocod; 21. Coun, Ay Aa6odax yuv7 Exoudev cle &hedoov 22. Kai Stexopevto nate mdhetg nat xdmas Socoxnwy cdta tela, Ew od eCuusdOn Sdov. » Cg , € , nat ropelav motodwevosg ets ‘Tecocdduna, in farinam (sin paucissima servata sunt). ute 1S AOL aE ams 43 zabeGi¢ 1,3 colligitur, i. e. ea Lucas nune refert quia ea sontigisse e€0 tempore, brevi ante festum dedicationis temphi (quod in v. 22 innuitur) didicit. Nexum tamen S.-Amdbr. Beda in eo reponunt utiam subiungatur exemplum fici sterilis, scil. quantopere synagoga careat fructu verae pietatis et e contra edat fructus amaros odii, invidiae, obtrectationis. Sed eo modo id videtur efferri quod in ea narratione vix v. 7 et octodecim v. 11; « quod significavit triennium in arbore, hoe decem et octo anni in illa muliere » (S. Aug. serm. 110,2); id quod etiam ab Holtzmann tentatum est. Neque dici potest ostendiin v. 17 apud populum fructum admonitionis ad poenitentiam (Schanz) eo quod populus recedat ab adversariis Christi et gaudeat de iis quae ab eo fiant sloriose ; sed arbitrarium est admirationem illam ita explicare. Neque opus est internum rerum nexum requirere, cum ordo et series temporis sufficiat. Insuper ipso modo narrandi in y. 10 alius inducitur eventus, alia assignatur oceasio, alius quoque dicendi locus atque in praecedentibus 12,54 et 13,1; legitur enim 2 his ergo venite et curamini et non in die sabbatc; quae admonitio, ut reliqua omittam , iam eo minime erat ad rem, quia mulier non petiit sanationem; unde nihil aliud dicere vult nisi Iesum accusare apud plebem sabbati violati, uti Ioan. 9,16 : non est hic homo a Deo qui sabbatum non custodit; unde pharisaei statim inferunt : nos scimus quia hic homo peceator est. Sed is debitam non effugit castigationem et confusionem
13:15
v. 15 7espondens autem ad illum Dominus dixit : hypocritae, ex v.17 apparet complures adfuisse eiusdem mentis; reprehendunt scil. ficto religionis studio, dum ipsi in sabbato varia peragunt; fingunt se legem sabbati honorare, verum hoe praetextu invidiam suam explent et religionis zelo facere simulant quod invidia et odio in Christum acti faciunt (cf. Euth. Cat. Mald. Lap. Lamy); quam simulationem Iesus pandit : unusquisgue vestrum sabbato non solvit bovem suum aut asinum a praesepio et ducit adagquare? ne bestia per unum diem potu careat provide prospiciunt neque sabbati religione sese prohiberi existimant ; v:
13:16
16 hance autem filiam Abrahae quam alligavit satanas, ecce decem sponsione, ut Ma/d. notat, singula verba emphasin habent; redarguit scil. exemplo communi omnium; duobus animalibus opponit filiam Abrahae, de qua cum Abraham cognatione illi adeo gloriantur; illa solvere et ducere adaquatum multo maioris operae et laboris est, quam quod: fecit Jesus, scil. manus imponere et dicere : liberata es; porro si non a satana, sed a causis naturalibus ligata fuisset, minor fuisset ratio eam liberandi die sabbati; verum ut ab hoste illo et eius vexatione eximeretur, dies Deo sacer et dies quo Deus omnibus concedi yult requiem erat quam maxime aptus; dein magno pondere opponit decem et octo annos tempori diei unius, per quod spatium illi animalia non relinquunt ita ut non solvant, qui filiam Abrahae post annos: octodecim solvi nolunt! illi sine ullo serupulo solvunt a praesepio, non unum oe | Por tee 13 tTA18, KAS animal, sed quotquot habent et indignantur quod Iesus solvit a diabolo filiam Abrahae! Argunientatio Christi non minus perspicua erat quam efficax; unde | vy.
13:17
17 et cum haec diceret, erubescebant omnes adversarti eius, et omnis populus gaudebat in uniwversis quae gloriose fiebant ab eo; secundum suam quisque animi habitudinem responsum Christi suscepit. Inimici eius non habent quid reponant; vident larvam sibi esse detractam, larvam religionis et pietatis, vident suam agendi rationem palam expositam et suam de Iesu indignationem traductam coram omnibus tamquam aeque stultam atque impiam. Iesum verum dixisse et Suam rem evicisse non possunt negare. Iam in tali conditione si non resipiscunt necessario magis in malitia obdurantur. Cum coram omnibus eorum impietas et stultissima indignatio manifesta sit, confunduntur; verum hac ipsa confusione augetur eorum in Iesum odium. Aliter apud populum, qui ea in rea ducibus suis recedit et de beneficiis a Christo praestitis et operibus eius magnificis (:v3¢éo1¢) et omni admiratione dignis sincere gaudet (cf. 4,15. 32; 5,26; 7,16). Applicatio huius narrationis facilis est; « figurabat haec communem humanitatem satanae insultibus debilitatam et ab affectibus in terram inclinatam ac humi ad terrena contractam , necomnino potentem ad coelestia, divina et intelligibilia caput sursum erigere; cuius ita misere habentis misertus est qui eam formaverat, et per evangelium ad se yocavit et erexit, ut viam quae in coelum ducit recta transiret » (#’uth.). Similiter ait S.Greg. (hom. in evang. 31,6): « omnis peccator terrena cogitans coelestia non requirens sursum suspicere non valet, quia dum desideria inferiora sequitur, a mentis suae rectitudine curyatur ». Et quod in hac muliere fecit, in nobis quoque quotidie facit, ut ait Mald.; nos quippe peccatis degravatos et in terram inclinatos i. e. rebus terrenis deditos adeo ut coelestium non recordemur, Christus ad se vocat, ad poenitentiam et sanitatem — invitat. In sacro praesertim tribunali poenitentiae per ministrum suum ad nos quoque loquitur : dimissus-es, absolutus es ab infirmitate peccatorum. In duabus quae sequuntur parabolis habemus exemplum concionis quam eo die Iesus in synagoga habuit;
13:18
v. 18 dicebat ergo, civ qua voce indicari videtur occasionem esse sumptam ex antecedentibus. Sed unde? S. Cyr. ita loquitur quasi a muliere antea contracta et postea erecta peteretur similitudo comparandi evangelium grano sinapis, cum ab initio evangelium fuerit veluti contractum, postea in amplitudinem extentum ac propagatum. Plerique autem repetunt ex gaudio -populi eiusque bona dispositione, ita ut Christus ibi iam quasi in germine consideret profectum evangelii et parva illa initia laetabun-_ dus cernens ad vaticinium de regno Dei amplissimo erigat animum (cf. lans. Lap. Schegg, Bisp. Fil. Meyer, Keil). Sed cum Christus mobilem turbam optime nosset neque in illo gaudio quasi initium quoddam habeatur ex quo postmodum regnum Dei apud populum ortum sit’, haec ratio mihi non probatur. Verum potius censeo Christum ex odio et oppositione adversariorum arripere opportunitatem, ut doceat regnum Dei non obstantibus impedimentis et multorum infidelitate iri latissime propagatum et sua viet efficacia demum omnia penetraturum esse. Haec apta sunt et ad adversarios eius et ad sterilitatem synagogae et ad ruinam illam quam minatus erat antea (13,2 seq.); docet enim fore attentionem provocat et quasi secum perpendit quid ad praesentem rerum conditionem maxime consentaneum sit quo indoles regni Dei proponatur et parvus ille qui eousque habitus sit messianae praedicationis successus ab offensione vindicetur ;
13:19
v. 19 semzle est grano sinapis quod acceptum homo misit in hortum suum; en initium parvum , immo minimum significatur; Iesus sua praedicatione mittit granum in hor-. tum Dei, in terram Israel; nam semen est verbum Dei. Nemo itaque absconsione illa et exiguis initiis offendatur! Sed non manebit in illa el volucres coeh requieverunt in rams etus ; ef. Ez. 17,23. Utiin hac parabola propagatio externa describitur per orbem, ita ut cacia interna qua omnia pervadit et penetrat et quodammodo immutat et suo quasi sapore condiat;
13:20
v. 20 et iterum dixit : cui simile aestimabo regnum Der?
13:21
v. 24 semile est fermento quod acceptum mulher occultatio et ab initio nihil mutationis in farina advertitur, donec fermentaretur totum, verum vis illa insita paulatim sese exserit et totum pervadit. — Ceterum ampliorem explicationem vide in Comment. Matth. I p. 534-535 et in Comment. Marc. p. 128 seq. Christum eiusmodi parabolas saepius proposuisse non est improbabile. Quare non est cur negetur parabolam de grano sinapis esse dictam et eo tempore quod e Marco 4,30 colligitur, scil. antequam Christus in regionem Gerasenorum transfretaret, anno secundo vitae Iesu publicae, et eo tempore quod hic e Luca habemus, anno tertio vitae publicae paulo ante festum encaeniorum seu dedicationis templi. Matthaeus vero, uti alias parabolas ita hanc eo loco retulit, ubi regni messiani naturam et efficaciam uno conspectu exhibere et delineare sibi proposuit; quare non ordinem temporis, sed rerum secutus est, ut ex doctrina Christi gni messiani apte inservirent. 13,23. Etnev 62 tte adtt, Kupte, et Bhlyor of cw%duevor; 6 GE ciney mods adtog, 24. “Aywvilecde | stoeAOetv 61a - tic otevisg Ovoas, tt moddot, Cytisovew siccAQetv, xat ovx toy doousty. 25. "Ag? ob dv eyepby & otxodeondtys, nat dxoxzAsion thy Oboav, zal dptycbe ebw , ° x ra ‘\ r 14 gotavat nat yoovstv thy Obeav, Aéyovtec, Kvpte, | &vorsov juty: zat droxerbets eset duty, Odx otd% bude, ndlev eoté? 26. tote dokeobe Aégyewv, “Eodyousy evebridv gov’ xat x ti) Saba: 27. nar gost, Aeywv butv, Odz otda, St We 2 r 2 9 = t no0ey gore andotynte an” god, né&vtec 3 spydtar ddtulag, 28. east Fotar 6 xAavduo¢ st wor 6 Bovyuosg thy d3dvtwy, Stay ddeclle *AGoaay. nat "Lowxn nar "laxwd xol n&vtus TOs mpogytas~év tH Baotreta tod Osod , Suds 82 éxbahAougvoug FEws 29. zat Hfousty ano dvatohay nat duopiiv, zat aro Bodda zor vérov, xat dvaxA0yaovrat év t7 Bact- Asta tod Ocod. 30. uxt dod, eloty. Eoyator of Ecovtat noditor, xxt clalv zoddtor of Ecov- TAL EY AtOL, 341. "Ev adty tH px xposmA0dy tives autem vobis, quia non videbitis me, | tas xtépvyas, zat odx 7HOedrroate. 35. od, donec veniat quum dicetis : Benedictus | dgleta: Suty 6 otzog Sudv. Adyw 6 duty, qui venit in nomine Domini. Dum in Peraea versaretur
13:23
v. 23 ait autem illi quidam : Domine, si pauct sunt qui salvantur; quaestionem ortam esse ex eo quod praeparatio ad iudicium difficilis sit ostensa a Christo censet AJd. ; alii ex variis populi reprehensionibus a Christo factis (Luc. Sp.) vel ex eius | doctrina quae observatu satis difficilis videbatur (Ipr. Bisp.) vel ex parabolis v. 18 seq. (Rezsch/), ex serio discendi desiderio (Keél) ex superbia (Wezss); quaestionem esse propositam ad Christum tentandum opinatur Schegg, quia pauci eum sint secuti, unde si hos tantum diceret salvos fore, potuisse eum coargui inimicum populi; insuper potuisse carpi sive affirmasset sive negasset. Apud rabbinos quidem recepta erat sententia : quod omni Israeli erit portio in mundo fu- ° turo; nihilominus etiam unus alterve recensetur qui paucos fore salvos dixerit cui alii contradicunt (ef. Lightfoot ad h. |. Ed. I p- 299; Schoettgen ad 4 Cor. 13,12 p. 652); de paucis qui salventur sermo quoque infertur 4 Esdr, 8,1 seq. 9,15 ete. Ceterum, unde quaestionem ille intulerit, non multum erit laborandum, cum evangelista id nullatenus innuat, nec operose investigandum fueritne ille quidam pharisaeus an unus ex turba, sed potius dicendum cum S. Cyr. eum supervacanea et inutilia interrogasse; « cur enim opus erat velle scire utrum multi an pauci sint? quaenam hince utilitas audientibus obveniebat »? Quare Christus, ut Ewzh. ait, ad superfluam et insipientem ~ quaestionem non respondet, sed id docet quod audientibus utile est et necessarium, scil. quid opus sit facere ut quis salvetur. Nam solebat Christus, ut merito notat S. Cyr., interrogantibus respondere haud omnino quod ipsis libebat, sed spectare quid utile sit et necessarium ; 7pse autem dixit ad illos :v. 24 contendite zywyiCecbz summo studio contendite, quasi pugna opus est, znérare per angustam portam, quam supra poenitentiam assignaverat 13,3. 5, per poenitentiam enim intrari in regnum Dei iam Joannes baptista docuerat 3,8; inde quoque Christus praedicandi initium sumpsit (Matth. 4,17) et idem praedicationis argumentum discipulis suis assignavit (Marc. 6,12). Atque ne tempus gratiae (quamdiu iis prostat et offertur) sua culpa negligant graviter monet, guza multi, dico vobis, quaerent intrare et non poterunt, quando scil. huius vitae tempore elapso iam nulla est opportunitas veniae et gratiae (cf. Theoph. lans. Ipr. Bisp. Reischl), id quod sequenti parabola ad oculum demonstratur qua quoque declaratur quomodo quaerant intrare et non possint
13:25
v. 25 cum autem intraverit, ex, quo surrexerit paterfamilias et clausertt ostium; parabola aliqua ratione similis est ei apud Matth. 25,10 seq. ; effingit enim, ut Huth. dicit, patremfamilias sedentem suosque amicos recipientem, deinde tempore elapso surgentem et domus ostium claudentem nec sero venientes admittentem. Tempus claudendi ostium est pro universo genere humano tempus secundi sui adventus et iudicii, pro unoquoque autem tempus mortis; quare antequam claudatur ostium, ante mortem, adnitendum nobis est ut per poenitentiam in domum ac familiam eius ingrediamur; quamdiu in vita quis est, Christus quasi sedet eum exspectans ut intret; ostium domus coelestis est apertum, quia nulli dum vivit gratia negatur sufficiens ad salutem (cf. Bed. Theoph. Euth, Cat. Luc.); (et) incipietis foris stare et pulsare ostium, quo loquendi modo simul praedicit multos ludaeorum non acturos poenitentiam ideoque sero venturos ianua iam clausa, sicuti quinque fatuae virgines sero venerunt, dicentes : Domine, apert nobis et respondens dicet vobis : nescio vos unde sitis, de qua familia sitis; mei amici et domestici non estis;
13:26
v. 26 ¢unc incipretis dicere : Peon coram te et bibimus; frustra in medium adducunt familiaritatem pristinam (S. Bon. T. Hee. Luc. Ipr. Calm.) quod fuerint eius convictores (Schans, Weiss) ; haec transitus ad rem parabola designatam; et in plates nostris docuisti; ad Judaeos igitur comminatio haec dirigitur neque illis, si non poeni- Christus sit ex eorum gente, quod cum eis hisce in terris versatus sit et tanto amore et studio docens eorum oppida et urbes peragraverit. Cum hoe membrum plane ad Christum spectét, etiam prius referri potest ad illa convivia quibus Christus cum pharisaeis accubuit. Christus itaque est ille paterfamilias qui ingressus in gloriam suam exspectat eos quiad se venire contendunt per portam angustam, quam portam iis apertam.relinquit eos ad se invitans quamdiu in hac vita versantur. | Uti in virginibus fatuis, ita hic quoque modo ad parabolam apto describitur et exprimitur dolor ac desperatio eorum qui pereunt et post mortem demum plane perspiciunt quot et quantis gratiis abusi sint; tum utique dolor et lamentatio frustra funditur; cf. Sap. 5,6 seq. Ad quod cum emphasi significandum repetitur iterum v. 27 et dicet “is; hi itaque ii sunt qui non contendunt intrare per angustam portam. Extra domum autem patrisfamilias 1. e. illis qui excluduntur a consortio gloriae Christi non superest nisi locus tormentorum v, 28 tbr erit fletus et stridor dentium, cum videritis Abraham et Isaac et Tacob et omnes prophetas in regno Det, vos autem expelli foras,; erit scil. illis non minimum tormenti genus scire multos in illa gloria et beatitate quam ipsi quoque consequi potuissent, dummodo subsidiis oblatis usi fuissent. Uti in antecedentibus 12,59 et 13,3. 5.9, ita hic quoque gravissimis verbis ruinam et damnationem Iudaeis contumacibus indicit. Korum loco gentes ex omni orbis terrarum parte in regnum et gloriam Dei intrabunt; nam potens est Deus de lapidibus suscitare filios Abraham (Matth. 3,9) et gentes fore participes bonorum regni messiani iam prophetarum oraculis erat praedictum (cf. Is. 2,2 seq. 11,10; 42,4. 6; 49,6 etc.)
13:29
v. 29 ef venient ab oriente et occidente et houilete et austro et accumbent in regno Dei; vide ad Matth. 8,11. Unde mirum illud exsistet ;
13:30
v. 30 et ecce sunt novissimi gue erunt primi, quos novissimos et omnino despectos, peccatores considerastis, hi erunt principes in gloria; e¢ sunt primi qué erunt novissimi et qui diti et ‘Snqain primi ad regnum Dei. vocati et invitati, isti erunt ultimo loco collocandi, exclusi a regno, omni contemptu sad Gravissima comminatione duros animos ad poenitentiam emollire conatur. Cum Iesus haec ad tarbam loqueretur et serio ruinam contumacibus minaretur, eadem hora (vide lect. var.) vel v. 34 im tpsa die eodem die, quare certe nexus temporis declaratur, accesserunt guidam pharisaeorum dicentes illi : exi et vade hinc quia Herodes vult te occidere ; censent aliquiid a pharisaeis esse confictum (cf. Theoph. Euth. cat. Cr. Ians. Mald. Luc. Cord. Calm.), ut scil. Iesus ex Peraea in Jerusalem reversus-ibi potius ac certius comprehenderetur et occideretur, ubi sciebant eius mortem destinato consilio a primoribus quaeri (loan. 7,20. 25, 32; Luc.). Verum ex [esu responso consequitur pharisaeos revera ab Herode esse submissos eosque id quod dicunt non esse commentos (ef. S. Bon. Alb. Cai. Ipr. Bisp. Reischl, Schegq, Schanz, Fil. Keil, Weiss, Sp.);
13:32
v. 32 et ait ilhs : ite et dicite vulpi ill, aan scil. pleno ignaviae, calliditatis, malitiae; est enim, ut S. Cyr. ait, illud animal ravoteyov xa Sbotporoy, digas eo titulo apellact Herodes merebatur, quia simulabat se velle manus Iesu inferre, ut ea comminatione territus excederet a sua ditione. Populi concursus, praedicatio Iesu eiusque reprehensiones scelerum causae erant totidem timoris pro Herode, sicut antea timorem et suspicionem conceperat ex Ioannis baptistae praedicatione et apud populum auctoritate (cf. Comment. Marc. p. 167). Neque tamen propter populum audet palam vim inferre . Christo, sed pro sua astutia censet comminatione illa se posse efficere ut Iesus recedat. Quia igitur ex timore turbarum ad simulationem. progreditur et id quod vult se consequi sua calliditate sperat, merito vulpes audit : ecce, eiicio daemonia et sanitates perficio hodie et cras et tertia die consummor, declarat se opus suum non interrumpere timore eius, et eo modo loquitur quo simul pateat Herodem etsi maxime vellet tamen non posse illud impedire; commemorat beneficia quae praestat quae simul sunt documenta eius potentiae; quare non solum impium, sed etiam vanum et ridiculum est quod Herodes minatur. Dicit itaque quidquid Herodes machinetur eum nihil posse efficere ; hodie et cras i. e. ecce perficio universum tempus definitum pro opere meo (cf. Caz. Fil. Wess); plerumque dictionem explicant de tempore brevi (ef. S. Cyr. Theoph. Euth. Ians. Luc. Ipr. Lap. Lamy, Bisp. Reischl, Schegg, Schanz, Keil, Sp.); utique tempus usque ad mortem erat paucorum mensium; sed dubito velitne Herodi dicere se per breve » solum tempus esse victurum, id quod fere dictum videri posset ad eximendum ei omnem timorem de Iesu ad populum auctoritate. Quare priorem acceptionem praefero, vel ut A/d. dicit, modo haec facio et postea faciam, ita ut significet se propter Herodem nullatenus consilium suum mutaturum. Loquitur Christus aenigmatice: conswmmor, intelligi hoe de Christi morte (S. Cyr. Theoph. Tans. Mald. Luc. Lap. Re fs De aD bear =e We Ae web aid | ake DEED Saad ieee ARN PDT thas’ ol Deana Berger ‘ eu oaape Sit ca Perperam aliqui explicant tedsto¥uat : absolvo opus, perago quae sunt peragenda ; sed haec vox in novi foederis libris semper adhibetur notione passiva, ef semel solum apud seriptorem profanum (Iambl. v. Pyth. 158; cf. Schanz) notione ad finem adducendi. Quare etiam excluditur quod Meyer interpretatur : hodie et cras, per duos dies , debeo in hac regione adhuc daemonia eiicere et Sanare; tertia autem die haec omnia peregero, tum inde proficiscar. Verum nonne a Iesu dignitate plane alienum est vulpi illi tale: mittere responsum, quasi diceret : ne turberis ; abibo tertia die opere meo in tua regione ad finem perducto? Neque probabile est quod S. Bon. et e recentioribus Weizsaecker putant alludi ad tres annos praedicationis Christi. Mentione occisionis facta adiungit Christus se utique mortem esse obiturum tempore ase constituto v. 33 verwmtamen, ceterum , oportet pro munere meo ac missione mihi subeunda est, sane quidem exigit ut per certum quoddam ac definitum tempus iter faciam (xop2Seo0ar) ne~ que uno in loco consistam. Inde innuit se utique iterum ex ditione Herodis egressurum esse, sed non quia pharisaei id suaserint, verum quando ipsi definito consilio visum fuerit. Et debet eiusmodi iter instituere, quia non capit prophetam perire extra lerusalem ob tyéyeru, admitti, fieri nequit, ut propheta pereat extra lerusalem; quibus verbis dicit profecturum in urbem, interfectricem prophetarum. Uti dolentis est et accusantis scelera, loquitur per hyperbolen ; neque enim omnes prophetae quotquot occisi sunt in Ierusalem occisi sunt (cf. 3 Reg. 19,10). Suam autem praevidens mortem et ruinam urbis et populi cui tamen tenerrimam curam impendit verba fundit doloris ac commiserationis plena v. 3% Jerusalem, Ierusalem, quae vocis geminatio magnum prodit affectum , quae occidis prophetas et lapidas eos qui mittuntur ad te, quoties volui congregare filios tuos quemadmodum avis nidum suum sub pennis et noluist.! vide ad Matth. 23,87, ubi eadem verba alia oceasione etiam maxime opportune dicuntur. Dicit itaque Christus _ se saepe id egisse omni studio, ut urbem et populum ab excidio servaret et in tuto collocaret. Quare etiam apud synopticos clare indicatur Iesum saepius ac diutius in urbe et in Iudaea praedicasse ;
13:35
v. 35 ecce relinguetur vobis domus vestra (deserta), dgieca, relinquitur,. de re certe futura; urbi subtrahitur protectio divina; unde nihil aliud eam totius reipublicae. Verum non sine aliqua consolatione concludit comminationem ; esse scil. etiam pro Israel spem relictam, dummodo resipiscant et suum agnoscant Messiam, déco autem vobis, quia non videbttis me donec veniat cum dicetis : benedictus qui venit in nomine Domini; quae verba non cum aliquibus (S. Cyr. Erasmus, Lamy, Bisp.) de die. palmarum intelligi possunt; nam tum pharisaei Iesum non salutabant; dein mirum esset si praesentibus diceret ; non me videbitis; sunt enim in Peraea et ipse modo professus est se per aliquod tempus mansurum, dein iter acturum; quomodo ergo diceret : non me videbitis? Demum _ haec explicatio non congruit ei quae apud Matth. 23,39 necessaria est, cum ibi eadem verba dicantur post diem palmarum; neque ea _explicatio satis digna videtur, quasi Christus nihil aliud haberet quo sententiam gravissimam concluderet nisi : die palmarum me iterum videbitis. Ait itaque non me videbitis, me non experiemini tamquam qui vos protegat et ab ruina servet, donec me tamquam a Deo missum agnoscatis et salutetis; « vult ergo Dominus dicere quod ille populus iudaicus non videbit Christum ad suam salutem. nisi convertatur ad fidem ipsius et laudem » (S. Bon.) et merito dicit Caz. : « ad litteram videtur describere et praedicere tempus quo Israelitae suscepturi sunt fidem Christi ». Relinquitur itaque spes pro conversione et lis via salutis hisce verbis demonstratur (ef. Bed. Alb. Fil.) et cum apostolus dicat : caecitas ex parte contigit in Israel, donec plenitudo gentium intraret et sic omnis Israel salvus fieret (Rom. 11,25. 26) frequenter -referunt verba ad finem temporis quo Iudaei agnituri sunt Messiam (cf. Eus. Bed. Bon. Alb. Theoph. Luc. Calm.). Verumtamen non est cur verba ad eum terminum restringantur. Plura de iis dixi in Comment. Matth. I p. 303. —
13:1
Il y ἃ un rapport de temps entre le discours précédent et ce qui va suivre, mais καιρός n'est pas synonyme de ὥρα, Rien ne prouve que la succession ait été immédiate. — παρῆσαν, comme dans Diod. xvir, 8 παρῆσάν τινες ἀπαγγέλλοντες, avec le double sens d'être venu et d’être présent; cf. Mt. xxvr, 50; Jo. xr, 28; Act. x, 21; χη, 20; Col: 1, 6, Vg. quod pervenit. Il nest pas dit que ces personnes aient entendu le discours précédent et en aient pris sujet de faire leur communication; le cas est différent de χι, 27; xn, 43. Il semble plutôt que les τίνες sont venus exprès pour annoncer à Jésus une fâcheuse nouvelle qui Le touchait comme Galiléen. On n’était pas en Galilée (cf. v.2), mais non plus dans la ville même de Jérusalem où la nouvelle se serait répandue de bouche en bouche. On ne sait rien du fait, que Josèphe n’a pas consigné. On sait seulement par lui que les Galiléens étaient très excitables (Ant. XVII, - IX, 3; Vita, 17) et que Pilate avait la main dure (Ant. XVII, πα, 2; τν, 1). D'ailleurs il le charge beaucrup moins que Philon (Leg. ad Caium xxxvim). Des Galiléens étant venus sacrifier à Jérusalem, avaient sans doute causé quelques troubles, réprimés aussitôt par une sortie de la garnison romaine. Quoiqu'il ne soit pas dit expressément qu? leur sang ait été mélé au sang des victimes (Schans, Loisy etc.), ils ont été massacrés sur place; on peut comparer la prise du temple par Pompée, où les officiants malgré tout continuaient les sacrifices : ἔσφαττον τοὺς ἐν τῷ ἱερῷ, of δὲ πρὸς ταῖς θυσίαις οὐδὲν ἧττον ἱερουργοῦντες...... (Ant. XIV, 1, 3). Si les raisons précises de cette échauffourée nous échappent, il n'est pas téméraire de la rattacher aux mouvements insurrectionnels plus ou moins unis à des idées messianiques, qui n'étaient pas rares à cette époque et qui devaient se multiplier jusqu’à la guerre (Le Messianisme..…. p. 18 ss.).
13:2
Si l'on était èn Galilée (Holtz.), il eùt été plus naturel de dire : pensez-vous que ces hommes fussent plus coupables que vous? — παοά avec l'acc. {xviu, 14), « plus que ». --- ἐγένοντο, à l’aor. se sont rendus coupables. — Le parf, πεπόνθασιν dépend de Goxeïte, non de ἐγένοντο. Dans une calamité publique les personnes superstitieuses sont portées à juger sévèrement les victimes. Après le tremblement de terre de Messine, on s’est efforcé de prouver que les mœurs y élaient beaucoup plus fâcheuses qu'ailleurs. Jésus combat celte opinion : le fléau ne permet pas de conclure à une culpabilité plus grave. Et cela, même dans un cas où la vindicte publique s'était exercée, parce que, dans. une situation politique troubléc, les agitateurs, surtout en présence d'un pouvoir étranger, pouvaient avoir été de bonne foi, sans parler du mélange des innocents avec les coupables.
13:3
Par ailleurs Jésus menace ses auditeurs du jugement de Dieu. L'erreur ne consistait donc pas à croire que Dieu intervient dans ces fléaux, mais à les interpréter comme s'ils avaient frappé les plus coupables, à se rassurer en estimant la justice de Dieu satisfaite. Au lieu de condamner les auires, que chacun songe à la pénitence. — ὁμοίως doit s'entendre du châtiment temporel qui menace toute la nation, sans qu'il soit nécessaire de rechercher cette correspondance exacte dans les luttes intestines pour la possession du Temple où le sang des Juifs ἃ coulé au milieu des sacrifices : πρὸ τῶν θυμάτων ἔπεσον... καὶ παντοδαπῶν αἷμα πτωμάτων ἐν τοῖς θείοις περιθόλοις ἐλιμνάζετο (Jos. Bell. V, 1, 3). — Durant la grande guerre on a souvent cité ce texte à l'encontre de ceux qui se vantaient d'exécuter les jugements de Dieu, ct certes nos malheurs ne prouvaient pas que nous fussions plus coupables que les Allemands. Souvenonsnous-en aujourd'hui, et pensons à la pénitence.
13:4
On était sans doute près de Jérusalem. Siloam est censé un nom bien connu, ainsi que la chute de la tour et le nombre précis des victimes. Σιλωάμ. est le nom des Seplante et de Josèphe pour 79%, « l'aquedue » (cf. Jo. 1x, 1) de la colline sud-est de Jérusalem, devenu le nom de la piscine où il débouchait (Neh. it, 15), puis du quartier. Les fouilles du capitaine Weill en 1914 ont mis au jour les premières assises d’unc tour bâtie le long du canal. L'article (ὁ πύργος) ne prouve pas que cette tour fût la seule; c’est la tour qui est lombée, devenue célèbre pour ce fait. — ὀφειλέται, débiteurs de Dieu; cf. x1, 4; Mt. vi, 12. Quelle raison y avait-il de croire ces pauvres gens plus débiteurs non seulement que d'autres, mais que n'importe quel habitant de Jérusalem? Qu'on ne s’imagine donc pas que la justice de Dieu est satisfaite! ὃ) μετανοήσητε est une gradation par rapport à μετανοῆτε, v. 3. Ce dernier invitail à la pénitence; cette fois la pénitence doit être un fait, nuance saisie par la Vg. : poenitentiam habueritis…. poenit. non egeritis. — ὡσαύτως, plus fort que ὁμοίως ne doit pas tre trop pressé non plus. Néanmoins les deux faits font apparaitre à l'horizon les massacres et la ruine des remparts au temps du siège.
13:5
μετανοησητε (Τ H) plutôt que μετανοητε (S V).
13:6
Israël a été comparé aux figues (05. 1x, 10; Jér. xx1v, 2-10), non au figuier il n'y ἃ donc pas allégorie, comme celle du vignoble (Is. v, 1-7). Ce figuier était planté dans un vignoble, comme c'est encore l'usage en Palestine, surtout dans la Samarie, aux environs de Tibneh. Ce n'est pas qu'on fasse grimper la vigne sur le figuier, et la vigne demeure le principal (cf. Num. x, 24), mais le vigneron est bien aise d'avoir des figues. Il n’ést pas dit que ce figuier ait cessé de produire; aus les Varna ΠΙΠΉΒΕΣ, il n'a ae rien donné. Pas 71) Après un temps raisonnable depuis Ja plantation, soit diese ou cinq ans, le propriétaire est venu voir si le figuier produit, et voilà déjà trois ans qu'il constate sa stérilité. Le nombre de trois se présente dans bien des circonstances pour indiquer un cycle complet (cf. χπὶ, 32). Après cela il n'y ἃ plus à espérer. καταργεῖ n'est pas seulement prendre de la place (Va), 1 en encore rendre inopérante pour d’autres la sève nourricière du sol. ᾿ 4
13:7
οι. οὖν p. exxobov (T H V) et non add. (S).
13:8
Le vigneron espère un meilleur résultat avec des soins exceptionnels. «κόπρια pl. neutre se trouve aussi dans les LXX, quoiqu'ils préfèrent χοπρία. Avant salem? 5Non, je vous [le] dis; mais si vous ne faites pénitence, vous périrez tous semblablement. » tout autour et de mettre du fumier; ‘et s'il donnait des fruits δ qui vient...; sinon, tu le couperas. » Je sacrifier le figuier, il faut voir si ce ne sont pas les vignes qui ne lui laissent pas assez de sève. La défense d'ensemencer les vignes (Dt. xxrr, 9) est appliquée aujourd'hui, même pour les oliviers; on laboure sans semer. Travailler le pied serait déjà bon, mais surtout en metlant du fumier. Ces mots défient toute allégorie; pourquoi la trouver dans les trois années de la vie publique d'après le quatrième évangile?
13:9
L'apodose de la première hypothèse est sous-entendue. Il va de soi que le figuier sera épargné s'il donne du fruit. En cas contraire, le vigneron, si attaché à ses plantes, si soucieux de n'avoir pas perdu son Lemps et sa peine, lui-même n'aura rien à objecter; « tu le vpn », non pas toi- a mais tu donneras des ordres définitifs. On demeure donc dans l'incertitude. Le silence de Jésus invitait Israël à faire lui-même l'application. Comme le figuier, il était l’objet des soins les plus attentifs de la part de Dieu, mais qui devaient être les derniers. Il ne restait d'alternatives que l'amélioration ou la ruine. — εἰς τὸ μέλλον; non pas dans un avenir quelconque, mais au moment voulu, c'est-à-dire dès l’année prochaine : τὸν Πείσωνα χατέστησεν ὕπατον εἰς τὸ μέλλον (Ρευτ. Caes. χιν, cité par PL.).
13:10
τοῖς σάδόασιν, non pas une série de sabbats (Mald. Hahn), ear l'indication est donnée en vue d'un fait particulier. D'ailleurs τὰ σάδδατα est courant pour le jour du sabbat; cf. iv, 31 et Me. 1, 21, etc.
13:11
D'après Schanz cette femme était possédée, et vu la nomme démo- Il semble que c'est forcer le sens de πνεῦμα ἀσθενείας qui ne signifie pas nécessairement un démon installé à Fintérieur et causant de la faiblesse {dans le sens de x, 14; Me. 1x, 17. 25), mais qui peut s'entendre d'une inttuence maligne causée par le démon; cf. Rom. var, 15. L'action de Satan est bien indiquée au v. 16, mais ce cas n'est pas traité par Jésus comme ceux des démoniaques caractérisés. Maldonat : éintelligimus ex hoc loco corporïis elium morbos saepe a daemonibus immitti, quibus in affligendis hominibus ministris ulitur deus (B. Weiss, Kn., Loisy, Hahn). — Quant à la nature de la maladie, elle n'est pas très caractérisée; ἀσθενεία indiquerait plutôt une paralysie qu'une déformation de la colonne vertébrale. La femme était plus que voûtée, et cela était venu tout à coup, non par une suite de positions vicieuses οἱ insensiblement, puisqu'on pouvait dater le mal (v. 16). — εἰς τὸ παντελές, signifie « complètement »; cf. Hebr. va, 25; Jos. Ant. 1, χνηῖ, ὃ; ΗΠ, xt, 3; xu, 1; VE, τ 3; VI, χα, 3 (eité par PL); Élien, N. A. xvir, 27, et qualifie naturellement le verbe ἀναχύψαι, comme ont compris syrsin. cur. et pes. boh. sah. arm. (tandis que Vg. l'a joint à la négation (nec omnino); encore Schanz, Kn.). On objecte que c'est aboutir à une tautologie; car une femme courbée est une femme qui ne se dresse pas complètement. .1} faut donc entendre συγχύπτουσα du tronc, et ἀναχύψαι de la tête, selon le sens normal du mot. On ἃ alors deux symptômes distinets de la paralysie agitante; 16 tronc voûté et qui semble soudé, la tête tendue en avant, qui se dresse un peu, mais pas complètement. IL D:
13:12
Jésus n'attend pas qu'on lui demande un miracle, il l'annonce comme déjà accompli; ef. v, 20; νη, 48 pour le parfait d'une chose désormais acquise; la femme est libérée de la racine du mal, les phénomènes du rétablissement suivront. — ἀπολύω ἃ été employé par les médecins de la guérison ou de la disparition des maladies (Hobart 21 qui a tort d'y voir un rclächement des muscles contractés).
13:13
Il n'a pas été question du départ d'un esprit, οἱ, pour guérir ä simples maladies, l'imposition des mains (ιν, 40; v, 13) ou l'attouchement (var, 44, 545 xiv, &; xx, 51) sont mentionnés; rien de semblable dans les cas de possession, La parole avait atteint la cause cachée de la maladie, le contact extérieur des mains amène le redressement du tronc et de la tête. Euthymius : ταχέως αὐτὴν ἐθεράπευσε, λόγῳ μὲν ὡς θεός, ἐπιθέσει δὲ χειρῶν ὡς ἄνθρωπος. La femme aussitôt rend gloire à Dieu; ce sentiment si juste accuse davantage l'étrange conduite du chef de la synagogue.
13:14
Il avait sans doute invité Jésus à prendre la parole (ef. Act. xur, 15), mais n'était-ce pas pour lui tendre un piège? À moins que, pusillanime à l'excès, il n'ait craint d'être compromis par cet esclandre. On le croirait à son attitude piteuse, car il n'ose même pas s'adresser à Jésus, et il décharge son humeur chagrine sur 10 public. — ἀποκρίνεσθαι est ici comme l'hébreu 737 dans le sers de prendre la parole (x1v, 3). — ἀγανακτῶν, il s’indigne, car Jésus ἃ positivement transgressé la règle pharisienne. La Loi ordonnait le repos le jour du sabbat (Di. v, 13), par l'interdiction des œuvres serviles. La Michna en compte trente-neuf qui sont comme des têtes de chapitres, auxquelles on en rattachait d’autres. Bâtir était interdit, et c'était bâtir que de soigner une fracture ou une indisposition quelconque. On pouvait se laver comme les autres jours, et si cela faisait du bien, tant mieux, mais non faire par exemple une application spéciale d'eau froide (Chabbat xxu, ὁ et les commentateurs). L'homme est donc parfaitement dans la logique du système en invitant les malades à se faire soigner un autre jour que le sabbat. Sans l'imposition des mains, il se fût peut-être moins avancé! L'intervention de Dieu par le miracle ne 16 touche pas, encore moins le bienfait d’une guérison; il ne voit qu'une chose, la violation du précepte des docteurs. Cette cécité spirituelle et cette dureté font paraitre moins dures les invectives de Jésus contre le parti (χι, 39 ss.).
13:15
ἀπαγαγὼν (T 8 V) plutôt que ἀπαγων {f}).
Le Seigneur, ainsi nommé à dessein, s'adresse à lui, mais il emploie le 19. om. μεγὰ p. δενδρον (T H) et non add. (8 V). pluriel; les hypocrites, c'est toute la secte. Il ne leur reproche pas de violer les règles dans leur intérêt, mais d'avoir édicté des règles qui sauvegardent l'inlérèt matériel (Eroubin xx, 2) sans se soucier des souffrances humaines. Cette fois encore l'hypocrisie marque une inconséquence (cf. χα, 56), qui suppose ici moins un défaut de réflexion que de sens moral. Attentifs à grouper artificiellement les idées ou seulement les mots, ils ne songent pas au but du sabbat, édicté par Dieu dans l'intérêt de l'homme. D'où la fausseté foncière de toute leur construction et de leur conduite. D'ailleurs les facons louches du chef de - la synagogue méritaient largement le reproche d’hypocrisie.
13:16
Par opposition au bœuf et à l'âne, attachés à l'étable et détachés, la fille d'Abraham elle aussi est détachée, et par conséquent d'un lien, dont Satan lavail eachaiînée. Les métaphores choisies pour le contraste font un effet saisissant, mais ne doivent pas être serrées de trop près. L'intervention de Satan ne prouve pas que cette femme ait été coupable, non plus que Job. — En indiquant la durée de la maladie, le Seigneur entend moins montrer sa pénétration surnaturelle qu'accentuer l'insensibilité du chef de la synagogue envers cette pauvre vieille, fille d'Abraham et qui appartenait à sa communauté. La paralysie agitante, — si c'en était une — n’est tout à fait déclarée que vers quarante ans. — ἰδού avant un nombre d'années, comme D. νπι, 4 ἰδοὺ τεσσεράκοντα ἕτη, d'après Holtz. une réminiscence !
13:17
Le. tient à marquer une différence entre les adversaires, qu'il ne nomme pas, et qui n'étaient pas seulement des Pharisiens (v. 31) et la foule. Les premiers sont confondus, la foule est joyeuse; mais ses transports passent vite, tandis que la confusion confirme une haine tenace. — οἱ ἀντικείμενοι (xx, 45) comme Is. xLv, 16, αἰσχυνθήσονται καὶ εὐτραπήσονται πάντες οἱ ἀντιχείμενοι αὐτῷ, réminiscence encore d’après Holtz. qui veut décidément que Luc ait composé en érudit. — τοῖς ponte le présent, car ces merveilles étaient en train de.s’accomplir.
13:18
Ἔλεγεν avec οὖν se rattache plus étroitement à ce qui précède qu'avec δέ : « il disait donc », ou bien : quand est survenu l'incident qui l'avait interrompu (B. Weiss, PI.); ou plutôt : afin de tirer la morale de cet incident; cf. χι, 20. Le miracle prouve que le règne de Dieu est commencé; mais il est encore peu étendu, car la joie de la foule ne fait pas illusion à Celui qui sait ce qu'il aura à souffrir. Deux interrogations, comme dans Mc., mais beaucoup plus naturelles et mieux balancées.
13:19
D'après le P. Biever, le sénevé est la brassica nigra qui, au lac de Tibériade et le long du Jourdain, « atteint les dimensions d’un arbre de trois à quatre mètres de hauteur et devient même ligneuse à sa base... Les chardonnerets surtout, qui paraissent être très friands des grains de sénevé, viennent en foule se percher sur les branches de cet arbre (les Arabes disent bien sadjarat el-khardal, « arbre de sénevé) » (Conférences de Saint-Étienne, 1910- 4911, p. 281). Dans Me., a-t-on dit (Holtz. Loisy etc.), la pointe de la parabole est dans le contraste entre les humbles débuts et l'extension future du règne, - tandis que Lc. a surtout en vue la croissance, et figure les gentils par les oiseaux. Mais si Le. à omis d'insister sur la petitesse du grain de moutarde, c'est peut-être parce que ce détail lui a paru inutile ou par simple indifférence pour le trait précis et pitloresque. L'idée de croissance est dans Mt. explicitement, et très clairement supposée par Me. γίνεται μεῖζον. Ce qui manque à Le., c'est une comparaison avec les autres légumes, fort intéressante il est vrai, mais qui n’ajoute rien au sens de la parabole : le règne de Dieu est encore petit, mais il deviendra grand. La graine, plantée dans le jardin du semeur, est 21. expuÿev (T Η) οὐ ἐνεχρυψεν (S V). ὦ peut-être allégorique pour indiquer la parole dans la Terre du peuple de Dieu. Peut-être aussi Le. a-t-il pensé que les oiseaux figuraient les gentils? D'ailleurs la comparaison était traditionnelle (ΕΖ. xxx1, 6) pour un grand empire, qui abrite beaucoup de monde (Ez. xvur, 23; Dan. ιν, 9. 18). .— Sur la tournure γίνεσθαι εἷς cf. Introd. p. cix.
13:22
Holtz., B. Weiss, même Schanz, ne voient ἕω» ce verset qu’un rappel de la situation inaugurée 1x, 51, rappel motivé parce que Jérusalem va se trouver bientôt à l'horizon, v. 33. Mais Κη. et Hahn voient ici l'indication d’un voyage spécial à Jérusalem, celui dont parle Jo. x, 22 ss., à l'occasion de la dédicace. d Daus l'intervalle Jésus serait déjà venu aux environs de la ville, comme cela Ι résulte de l'épisode de Marthe et Marie (x, 38 ss.). Il paraît bien étrange que Luc, après avoir représenté l'itinéraire à Jérusalem comme suprême (1s, 51), puisse faire allusion à un autre voyage distinct, mais cette difficulté ne tient pas devant un troisième passage, xvu, 14, où Le. fait passer Jésus en Samarie et en Galilée! H faut donc avouer que dans 1x, 51 il a envisagé comme supréme le temps, c'est-à-dire la dernière année, plutôt que le voyage lui-même. -Nous aurions donc ici un voyage distinet, qui concorderait bien avec celui de 36. x, 22, au mois de décembre qui précéda la dernière Pâque. Sur l'enseignement de Jésus dans les moindres bourgades, cf. Me. vi, 6 et Mt. 1x, 35, σὰ l’analogie est dans le fond plutôt que dans les termes. Ce sont des choses qu'il fallait dire et que chaque évangéliste ἃ exprimées à sa manière suivant l’occasion. Hahn rattache xasà πόλεις x. x. à διδάσχων, ce qui serait plus significatif, car il parait superflu de dire qu'en voyageant on traverse des villes et des bourgs. Cependant, d’après l'analogie de Me. vi, 6 et Mt. 1x, 35, ces mots se rattachent plutôt à διεπορεύετο." s
13:23
On a prétendu (B. Weiss, Holtz., Loisy) que Luc avait composé l'interrogation d'après Mt. vu, 44 où il est dit que peu (ὀλίγοι, qui vient dans la question) trouvent la voie (du salut). Assurément les historiens anciens n'auraient pas considéré ce procédé comme une licence, mais Luc aurait-il emprunté ὀλίγος à une affirmation de Mi. pour en faire une question demeurte sans réponse directe? Tant de servitude pour un mot, tant de liberté pour la pensée serait plus rabbinique qu'hellénistique. On suppose toujours que Luc combine de petits bouts de papier mal alignés. S'il avait composé la question lui-même par un arlifice littéraire très permis, il l'aurait mise plus directement en harmonie avec la réponse. L'inconnu demande, selon une préoccupation fort habituelle aux rabbins, si beaucoup seront sauvés, c'est-à-dire entreront dans la région mystérieuse de l'au-delà où les justes vont après la mort (cf. Le Messianisme… p. 165 ss.), et qu’on comparait volontiers à une salle de festin, si bien que le grec τρίκλινος devenu un mot hébreu est synonyme de ciel dans le dicton d’Agqiba : « Prépare-toi dans le vestibule, afin d’être admis dans la salle à manger » (Aboth, τιν, 16, et cf. ur, 16 : « tout est préparé pour ie festin »).
13:24
Jésus ne veut point donner de réponse directe de l’ordre spéculatif. Ce qu'il nous importe de savoir, c'est que nous devons faire des efforts, et cela, selon la métaphore courante, pour entrer dans 16 palais divin. — Mt. vu, 13 s. ἃ conservé la même métaphore, mais l'attention se porte surtout sur deux voies, June facile, l’autre difficile. Si l'on a pris la mauvaise route, peu importe qu'au bout la porte soit large ou étroite; on pourrait donc dire (avec Schanz) que c’est dans son texte que la porte étroite vient d'un remaniement. Quoi qu'il en soit, Le. n'aurait emprunté à la source commune supposée que cette porte étroite, et encore avec la forme θύρα « porte de chambre » au lieu de πύλη, porte de ville. Dans Luc il importe peu que la porte soit étroite si elle est fermée, comme elle va l'être. Si l’on dit que la foule n'a pu entrer par une porte étroite, la faute serail à la porte, non à la foule, qui devait nécessairement subir l'encombrement, à moins qu’on ne s'y soit pris très matin. L'enseignement ne semble pas viser ces détails, et je croirais que l’épithète « étroite » est altachée par tradition à cette porte, comme son caractère habituel, soit dans Mt. soit dans Le. (cf. xvrr, 25 et par.). La porte est étroite, raison de plus pour - pas altendre le μέν ον momeni mais la raison décisive sera indiquée au v.
13:25
Même si l'on mettait un point après ἰ _… il faudrait admettre un lien entre les deux versets, à moins que Luc ne se soit contenté de juxtaposer deux idées hétérogènes, oubliant d'ailleurs d'expliquer pourquoi on ne pouvait absolument pas franchir une porte étroite. Mais la phrase ne peut commencer avec do οὗ, car a) ce début serait trop abrupt, ce qu'a senti la Vg. en ajoutant autem; δ) on ne saurait trouver d'autre apodose que τότε (v, 26), qui commence, lui, une autre idée dont les deux membres parallèles sont : τότε ἄρξεσθε et mat ἐρεῖ (v. 27), et de plus, si l’apodose commence à τότε, il faudra mettre dans la même phrase le subjonctif ἄρξησθε et le futur ἐρεῖ, négligence qu'on pourrait admettre, si ἐρεῖ n'était plus naturellement sur le même plan que ἰσχύσουσιν. Klostermann sauve la situation en insérant γάρ après οὗ d'après le seul syrsin! La seule raison de mettre un point après ἰσχύσουσιν, c'est que les πόλλοι ne sont plus le sujet de ἄρξησθε (B. Weiss). Mais au contraire c'est bien eux qui sont 16 sujet réel, seulement le Sauveur indique qui ils sont, à savoir ses auditeurs qui croient leur salut assuré. En effet il serait étonnant que l'inconnu ait interrogé sur le salut d'Israël, qui était garanti d'avance d'après l'opinion dominante. Les Israélites se croyaient sûrs d'entrer; ils ont vaqué à leurs affaires. Quand ils se sont présentés, le Maitre s'était levé pour fermer la porte. ἐγερθῇ (ef. χε, 8) est remplacé dans D et les versions latines par εἰσέλθη, leçon banale et d'à peu près, mais sympathique aux critiques qui voient dans ce tableau < un raccourci de la parabole des Dix vierges » (Loisy, τι, 123). — Il y ἃ seulement dans les deux cas une pitt ne et des D ” ans ver — καὶ ἀποχριθείς forme πο, οἱ prépare le »»Ὄ décisif, amorcé par le dédain du maître de la maison, lequel se refuse à admettre des inconnus, venus on ne;sait d'où (ef. Jo. vu, 27). 26 s.) Le parallélisme est moins avec les dix vierges qu'avec Mi. vu, 22. 23, mais l'excuse n’est pas la même. On ne saurait conclure sans fantaisie à une source écrite commune. ες 26) Les malheureux ne font qu'acceniuer leur culpabilité. Jésus pouvait leur répondre : Vous n'en êles que plus coupables. Mais il ne discute pas avec
13:27
Le maître répète froidement son refus. C'est bien lui qui ἃ enseigné; maintenant il est le Juge. La parabole à peine esquissée se change en allégorie, et l'allégorie découvre la réalité, qui est une sentence de condamnation, semblable à Ps. γι, 9 ἀπόστητε ἀπ᾿ ἐμοῦ πάντες oi ἐργαζόμενοι τὴν ἀνομίαν (cf. 1 Macch. im, 6). 1] ne sert de rien d’avoir connu Jésus, d’être ses concitoyens et ses familiers, si l'on n'a pas fait ce qu’il a enseigné. C'est aussi la conclusion de Mt. vu, 23, où elle se déduit plus directement du thème (vu, 21), car ceux qui réclament ont fait partie de la même société spirituelle et tout se passe dans la région morale. Dans Lc. les relations sont du domaine de la chair (cf. 11 Cor. v, 16); les réclamants sont donc des Juifs, qui n'ont pas fait pénitence malgré les appels de Jésus. ils pensaient sans doute comme R. Méir : « Peut être tenu pour un fils du monde à venir celui qui habite dans le pays d'Israël, parle la langue sainte, et lit matin et soir la prière du Chema » (Le Messianisme.… 169).
13:28
La phrase stéréotypée ἐκεῖ ἔσται 2. τι À. montre clairement qu'il s’agit de l'eschatologie définitive, non d'un châtiment pendant la période messianique. Elle ne figure qu'ici dans Le., mais souvent dans Mi. : vin, 12; x, 42. 50; xxur, 48: xuv, δι; xxv, 80. L'article devant χλαυθμός et βρυγμός indique aussi une scène solennelle bien connue ; c’est celle du désespoir des réprouvés (οἵ. Hénoch cui, ὃ etc.). — βρυγμός peut signifier grincer des dents, ce qui serait un signe de fureur; c'est plutôt claquer des dents, comme lorsqu'on est saisi d’un frisson (βρύχειν, médecins), ici non pas de froid, mais de frayeur. — ἐκεῖ a été pris dans le sens de « alors » (Euthym. Holtz.), mais le sens de Mt. est toujours le sens local, qui est le sens normal, et ὅταν n'oblige pas à s’en écarter, pas plus que ὅτε dans Sopn. Phil, 395. D'autant que ἐκεῖ chez les anciens se dit très souvent du séjour des morts, un peu comme nous disons l'au-delà; cf. seulement dans Soph. 4). 1372 κἀκεῖ κἀνθάδε, « dans l'au-delà οἱ ici »; Ant. 76; 4j. 855; El, 356; 085; fr. 719, 3; Oed. rex, 716; 1019. On dirait que la scène change etque ceux qui trouvaient la porte close ont pu entrer pour voir et sont ensuite chassés. IL semble (Holfz., Loisy etc.) que <'est par suite d’une combinaison, et que les divers éléments de la source, mieux conservés dans Mt. vur, 11. 12, ont été modifiés et transposés dans Le. avec sa fidélité un peu gênée. Mais outre que ce morceau est mieux placé ici qu'après la guérison du serviteur du centurion, la présence des patriarches en attendant le repas est en parfaite harmonie avec la situation antécédente, et comme l'image a cédé la place à l'expression des réalités, le tableau final n'est pas assujetti à une stricte cohérence des métaphores. Cependant ce n'est pas la scène du jugement (Schanz), car les patriarches sont à l'intérieur. Tout est suffisamment clair si l’on entend ὄψησθε au sens un peu large de constater, sens nécessaire ici, puisque ce verbe s'applique aussi à ceux qui en sont l’objet en mème temps que le sujet. Les artisans d'injustice constatent la présence des patriarches au dedans, maïs elle n'autorise pas leur entrée; ils se sont présentés à la porte de la salle; elle leur demeure fermée et ils sont même tout à fait jetés dehors du palais. Logiquement ἐκεῖ devrait suivre ἕξω, mais l'incise placée avant produit plus d'impression, tandis que placée après ἔξω elle romprait le contexte.
13:29
En effet, aux patriarches viennent se joindre des personnes appelées de tous les points cardinaux, qui ne sont point nécessairement ou seulement des Juifs dispersés (15. xunt, 5 ss.), mais aussi les gentils comme dans Mt. Comment entreront-ils, puisque la porte est fermée? Luc est plus attentif à conserver le texte de la parole de Jésus qu'à narrer avec l'aisance d'un inventeur. Il ἃ pu supposer que la porte s'ouvrira à ces personnes, car la parabole ne met pas tant en lumière la nécessité d'arriver avant le moment fatal, que de se présenter de facon à être admis. Aussi bien ce menu détail disparaît dans la solennité de la dernière mise en scène.
13:30
C'est une sorte de proverbe, dont l'application peut changer selon les circonstances. Dans Mc. x, 31 οἱ Mt. x1x, 30, il s’agit de l'ordre du rang, dans Mt. xx, 16, de l'ordre du temps. Ici la situation est retournée cn ce sens que d'ordinaire les premiers entrent et les derniers non; ici il y ἃ des derniers qui entrent, des premiers qui ont le lot réservé d'ordinaire aux derniers. D'ailleurs il n'y a d'article ni à ἔσχατοι ni à πρῶτοι. Les catégories ne sont donc pas absolues, la règle ne s'applique pas à tous les individus, et en effet les patriarches venus les premicrs sont demeurés tels. L'opposition est entre les Juifs contemporains et les gentils, car si ces deux groupes sont substitués par la pensée aux termes vagues de la parabole, il est clair que les Juifs étaient les premiers par l'appel de Dieu, par opposition aux gentils. Si l'on cherchait une application aux circonstances de l'Église primitive, on aurait la perspective d'un royaume de Dieu d'où les Juifs s'étaient exclus par leur infidélité, tandis que les gentils y entraient de toute part. Dans cette voie on en viendrait à trouver dans ἐγερθῇ (v. 25) une allusion à la résurrection du Christ. Mais ce serait transformer insensiblement le sens de tout ce passage et l'altérer par trop de précision, car il ne serait plus possible de trouver les patriarches et les prophètes dans l'Église chrétienne, où Les Juifs ne demandaient pas à entrer, La véritable perspective est celle du jugement dernier, qui condamne les impénitents et admet au royaume de Dieu des hommes dignes d'être associés aux patriarches et aux prophètes, quelle que soit leur origine. Avis aux Juifs qui se croient et sont en quelque façon les premiers, de ne pas se réduire à n'être plus que les derniers, ceux auxquels d'ordinaire on ferme la porte. Si les images ne sont pas rigides, le sens est très clair, et la lecon redoutable. A la question sur le nombre de ceux qui seront sauvés, Jésus répond : Efforcez-vous de n'être pas parmi ceux qui peuvent se perdre, fussent-ils parmi mes compatriotes et mes familiers. Si l'inconnu était un pharisien, Jésus retourne contre ses Maîtres leur tableau des fins dernières : In mundo futuro mensam ingentem vobis sternam, quod gentes videbunt et pudefient (Scnoerr@en, hor. heb. p. 86, cité par P1.). D'ailleurs plusieurs docteurs avaient des vues plus larges sur le salut des gentils (Le Messianisme.…. p. 170, 284).
13:31
Dans Amos (vu, 40-17), que l’on compare souvent, ce qu'il y ἃ de plus semblable est la constance du prophète, car le prétre Amasias n’a pas recours à la ruse, Un exemple récent paraît un meilleur commentaire de la démarche des Pharisiens. Le ministre de l'Intérieur, M. Constant, effrayé de la popularité du général Boulanger, lui fit savoir qu'il allait être arrêté. Le jour même le général partait pour Bruxelles; le lendemain il ne comptait plus. De la même facon Hérode espérait ruiner l'autorité de Jésus sans être contraint d'employer le moyen violent qui d'ailleurs ne lui eût pas ré pugné, el qu il eùt ω---. adopté enfin,
13:32
Le renard est partout l'image de la ruse; de peuple, qui sait ol ne lui ἃ pas fait cette réputation sans raison. On a prétendu que chez les Hébreux il symbolisait plutôt la rapine. Qu'en sait-on? La Bible ne parle pas de ses ruses, mais elle ne le distingue guère du chacal, et il suffit de citer Berach. 61b où le renard est nommé « le plus prudent des animaux », et Cant. rab. s. v. Min, 108 où les Égyptiens sont comparés au renard pour la ruse, parce que, comme cet animal, ils regardaient derrière eux. Et c'était bien une ruse qu'on avait ourdie pour surprendre le Sauveur. 11 n'était pas obligé d'emprunter ses qualificatifs uniquement à la Bible (contre Hahn; Loisy propose dubitalivement « sanguinaire »). — ταύτῃ et non éxelvn dans un sens défavorable, comme souvent pour οὗτος v, 3; vit, 39, 49; Jo.vi, 42; vu, 15. 36, 49; 1x, 16; xt, 3% (PL). — Jésus continuera son œuvre où les expulsions des démons sont distinctes des guérisons [ἴασις Act. 1v, 22. 30 + N.T.); ἴασις est naturellement un mot des médecins, mais on ne l’a pas trouvé avec ἀποτελέω. — Le terme de trois jours indique un temps d'une certaine longueur et cependant déterminé (05. vi, 2). L'expression est grecque; cf. Épicrète 1v, 10, 31 πότε γὰρ οὐχ εἶχεν πρὸ ὀφθαλμῶν, ὅτι αὔριον à εἰς τρίτην δεῖ ἢ αὐτὸν ἀποθανεῖν ἢ ἐκεῖνον ; — τελειοῦμαι est un présent passif, car on ne connaît qu'un cas du moyen dans la langue; ef. Hebr. u, 10; v,9; vir, 38; x1, 40; x, 23. Le sens est donc « je suis conduit, porté au point de consommation ce qui parait indiquer la mort, plutôt que le terme de l'activité (B. Weiss ad finem pervenio). Le Sauveur veut dire que le temps de son activité et de sa mort sont fixés d'avance par Dieu. Ni lui-même ne veut s'écarter de ce programme, qu’il accepte (δεῖ με), ni Hérode ne peut le changer, il ne fera donc rien ‘par crainte de ce que le tétrarque pourrait tenter.
13:33
Schanz additionne ces trois jours aux précédents; Jésus dévitonatt qu'il ne partira pas maintenant, mais qu'il partira après une nouvelle époque indéterminée. Ce qui est inintelligible, puisque τελειοῦμαι (même pour Sehkanz) est une allusion à sa mort. Il semble done que cette nouvelle énumération explique la précédente. Le dessein de Dieu, le seul qui compte pour Jésus, donne d'ailleurs (πλήν cf. νι, 35 ete.) satisfaction à Hérode; car, et cette parole est douloureusement ironique, il convient qu'un prophète meure à Jérusalem. « {nutile qu'Hérode s'en mêle à présent, puisque Jérusalem a le monopole de ces crimes » (Loisy, 11, 127). — La difficulté est d'expliquer πορεύεσθαι. Le sens nc paraît pas être « οἰγοῦ ον», car il doit répondre à πορεύου (v. 34). Field l'entend de la mort (xx, 22), en parallélisme avec τελειοῦμαι, et avec une allusion au désir d'Hérode. Il s’en ira, quoique d'une autre manière. Mais nous n'aurions ainsi qu’une redite du v. 32. Les anciens (pes. sak. Euthymius) ont coupé après αὔριον comme l'a indiqué Théophylacte : μὴ νοήσῃς ὅτι δεῖ pe σήμερον καὶ αὔριον πορεύεσθαι, ἀλλὰ στῆθι ἄχρι τοῦ σήμερον χαὶ αὔριον, καὶ οὕτως εἶπε τὸ τῇ ἐχ. πορευέσθαι. De cette facon Jésus refuse de partir aujourd'hui et demain, mais il parlira le lroisième jour (Act. xx, 15). Le sens serait bon, mais il faut alors suppléer un verbe (ce qu'ont fait pes. et sah.) applicable aux deux premiers jours, comme ἐργάζεσθαι, ce qui est changer le texte, et ne va pas avec πλήν, IL faudrait donc {opinion commune) prendre les trois jours en bloc dans le sens de « désormais », « pour le temps qui me reste ». — Mais en somme nous préférons prendre πορεύεσθαι dans le sens de voyager. Ce sens modifie légèrement celui de πορεύου, mais c'est précisément le sel de la réponse. Jésus non seulement va partir, mais il partira sans cesse, ira toujours. Il n'a pas peur d’'Hérode, d'autant que son heure n’est pas arrivée. Mais il partira, Pre que le reste de sa carrière doit être ordonné en vue de sa fin à Jérusalem. : ͵
13:34
Jérusalem répond ici pour ses rois : Joas fit tuer Zacharie (II Chr. xxiv, 20 s.) et Joakim, Urie (Jer. xxvi, 20 ss.). Les cruautés de Manassé (IE Reg. xx, 16) s’exercèrent surtout contre les prophètes dont le sang inondait Jérusalem, d'après Josèphe (Ant. X, πὶ, 1). Beaucoup d’autres exécutions semblables, non mentionnées dans la Bible, ont pu faire naïtre la tradition relevée dans Act. va, 51 s. et dans Heb. x1, 37 ss. Et pourquoi ne pas tenir compte des persécutions d'Antiochus Épiphane, avec la complicité d’une partie du sacerdoce (1 Macch. 1, 55 s.; I Macch. 1v, 7 ss. elc.) ou des sévices de certains princes Asmonéens contre le parti pieux? Ceux-ci n'étaient pas précisément des prophètes, mais ils avaient bien qualité pour être les témoins de Dieu. — Le sens naturel du v. 3%b, c’est que Jésus ἃ fait plusieurs tentatives à Jérusalem pour convertir Les Juifs afin de les sauver, et qu'ils n'ont pas voulu. Ce n'est pas seulement l'accord avec le quatrième évangile sur les voyages à Jérusalem, c'est aussi l'affirmation de la mission de Jésus, se présentant à la cité sainte comme son Sauveur avec le langage que Dieu a tenu dans l'A. T., où il s'est comparé à un aigle (Dt. xxxu, 11), et à un oiseau quelconque (15. xxx, 5; Ps. xxxvi, 8). ὄρνις se dit spécialement des oiscaux domestiques, Xex. Anab. IV, v, 25; Escn. Eum. 866, Tuéocr, xxiv, 63; νοσσιά pour νεοσσιά (fém. sing.) signific rid, comme ἃ traduit la Vg., mais dans le même sens que νοσσία (plur. neutre) de Mt. — Qui n'a vu une poule inquiète à la moindre apparence de danger, appeler ses poussins et les grouper autour d'elle? Jésus s’attribue ici la tendresse d’une mère, ou d'un ami: cf. Eur. Heracl. 10 : τὰ κείνου τέκν᾽ ἔχων ὑπὸ πτεροῖς σώζω τάδε.
13:35
33, comme dans Mt., sans ἔρημος. La menace la. plus redoutable est celle de l'abandon divin. Désormais Jésus se désintéresse de Jérusalem; elle est abandonnée à elle-même. Dans Jérémie : « J'ai abandonné ma maison » (xn, 7), il ya encore l'espoir que Dieu reviendra = sa maison. Ici votre maison. 1] n'y a plus aucun lien. Dès lors les ennemis en auront facilement raison : deseruit enim qui custodiebat dimum (Apoc. Bar. vin, 3). 35b Mt. ἃ λέγω γάρ, Le. ἃ omis γάρ ou l’a remplacé par δέ. Chacun des textes est plus naturel dans sa situation. Dans Mt. Jérusalem sera abandonnée, car Jésus va la quitter. Le. ne pouvait s'exprimer ainsi, et joint seulement les deux phrases sans causalité ou avec une légère opposition. De même Le. supprime ἀπ’ ἄρτι, « désormais », Lout à fâit en situation avant la mort de Jésus. De plus, au lieu de ἕως ἂν εἴπητε, il ἃ ἕως ἥξει ὅτε qui n'a pas été ajouté comme une simple redondance. Le sens est donc : jusqu'à ce qu'il se produise ceci, que vous disiez, c'est-à-dire que les paroles elles-mêmes sont mises plus en relief comme un événement prévu. Comme ces paroles sont précisément l’acclamation de l'entrée à Jérusalem (xix, 38), événement futur dans la perspective de Le., il semble assez vraisemblable que Jésus annonce le modeste triomphe des Rameaux (Érasme, Holtz., Loisy). Le sens serait : je n'irai à Jérusalem que lorqu'elle sera prête à m'acclamer comme Messie. On pourrait l'admettre, si les Pharisiens au lieu d'inviter Jésus à sortir des terres d'Hérode, l’avaient invité à venir à Jérusalem. Mais ce n’est pas le cas. Jérusalem n'est amenée dans ce contexte que parce que Jésus doit y mourir. Par conséquent c'est à ce moment qu'il se place. Sa pensée prophétique se transporte vers cette époque comme si elle ctait déjà présente. Le voyage à Jérusalem pour la Passion n'est pas oublié, puisqu'il vient d'être annoncé, mais il fait partie de la carrière mortelle de Jésus, antérieure à ce moment solennel où Jérusalem aura mis le sceau à ses crimes. ἰδού présente comme présent un fait futur (ef. Îs. vir, 44, où les LXX ont mis λήμψεται au futur), qui sert de point de départ à ce qui suit. En effet la solennité du ton dépasse de beaucoup le simple refus d'une visite après que les autres ont été inuliles. Il faut donc que dans Le., comme dans Mt., Jésus ait fait allusion à un événement postérieur à sa mort et à l'abandon de Jérusalem. D'après la plupart des critiques, c’est la parousie définitive. Mais, quand le Ghrist reviendra, sera-t-il encore temps de le reconnaître? Il viendra plutôt alors comme Juge de ceux qui ne l'auront pas reconnu {xu, 8 s.). C'est donc la prophétie d'un changement décisif dans les dispositions des Juifs, en d’autres termes, de leur conversion (Caj. Κα. PI. Hahn.) elle qu'elle a été prédite par saint Paul (Rom. x1, 25). Cependant les paroles mêmes qu'ils prononcent (empruntées au Ps. cxvur, 26), supposent une venue du Messie. On peut donc y voir une manifestation de Jésus-Christ, qui ne sera pas la manifestation suprème, et dont le secret est réservé à l'avenir. La présence spirituelle du Christ dans l'Église et les conversions particulières ne semblent pas répondre à toute la force des expressions. CHAPITRE XIV xIV, 1-XVJ1, 40. COMMENT IL FAUT RÉPONDRE A L’APPEL DE DIEU. Dans la section précédente, plus d’un trait était destiné à fixer 165 conditions du salut individuel; cependant l’ensemble avait trait à la prédication du règne de Dieu, dont les Pharisiens ne voulaient pas, qui devait être prèché par les disciples en dépit des persécutions, où, même alors, les Juifs ne voudraient pas entrer,-et qui serait ouvert aux gentils. Dans cette section propre à Le., Jésus n’appelle pas spécialement les gentils (contre Schanz); il adresse à chaque âme l'appel de Dieu, toujours prêt à la recevoir si elle fait pénitence, et. lui apprend comment il faut travailler à son salut, surtout par la charité. χιν, 1-24. Ce passage, propre à Luc, ἃ une certaine unité dans la circonstance et le symbolisme d'un repas. On peut distinguer quatre subdivisions.
13:1
ANTIPA (ANTIPAS: FORMA CONTRATTA DI ANTIPATER, ἈΝΤΊΠΑΤΡΟΣ), JULIUS HERODES
… «alba»; Lc. 23, 6-12). Questo scambio di cortesie a spese del Redentore riconciliò Erode e Pilato che erano nemici (se per abuso di autorità di Pilato in confronto del tetrarca [come in Lc. 13, 1] o per le delazioni di A. a Tiberio nei riguardi di Pilato, è questione incerta).
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, che per sé è un aggettivo « il (libro, βίβλος) quinquepartito …
All'infuori della narrazione del processo di Gesù Cristo, in cui P. ha sì gran parte, egli è nominato sei volte nel Nuovo Testamento, tre volte con il nome completo, in Lc. 3, 1; Act. 4, 27; I Tim. 6, 13; altre tre volte con il solo soprannome di P.: Lc. 13, 1; Act. 3, 13; 13, 28. Di passaggio, s. Luca (13, 1) accenna ad un episodio di crudeltà in cui P. fece uccidere un gruppo di Galilei nel Tempio, mentre stavano offrendo sacrifici.
13:3
Tale dottrina è fondata sia nella S. Scrittura (Joel, 2, 12 sgg.; Lc. 13, 3-5; Act. 3, 19; cf. Ez. 18, 21 sgg.; Ier. 18, 8; Eccl. 2, 22) nella quale il perdono di Dio è condizionato alla detestazione delle proprie colpe ed alla volontà di far frutti …
… (cf. Sum. Theol., 1ᵃ-2ᵃᵒ, q. 113, a. 3; De Veritate, q. 28, a. 3-4). La Scrittura è esplicita: Dio invita l'uomo a svegliarsi, a rialzarsi (Eph. 5, 14), a pentirsi, a convertirsi (Is. 45, 28), a credere (Mc. 1, 15), senza di che non c'è g. ma morte (Lc. 13, 3-5; Io. 8, 24; 20, 31). È il peccatore stesso che deve compiere questi atti, sollecitato e aiutato dalla Grazia attuale, che è richiamo e impulso divino. È prassi costante della Chiesa …
13:10
INTER DUAS LAUROS, CIMITERO DI
… delle volte dei cubicoli offre uno schema con il Buon Pastore nel centro, ciclo di Giona, stagioni che si ripete più volte; tra i miracoli del Signore si ha l'unica scena della guarigione della donna che era «inclinata nec poterat sursum respicere» (Lc. 13, 10-13). Tra le iscrizioni vanno ricordate quelle di un appartenente al «titulus Matthaei» e di un lettore del «titulus» di Eusebio, le quali permettono identificare i due «tituli» urbani …
risci, contro i quali insorge spesso Gesù (cf. Mt. 12, 1 sgg.; Lc. 13, 10 sgg.; 14, 1-6; Io. 5, 8 sgg.; 9, 14 sgg., ecc.), il quale dichiara che il s. è per gli uomini, non questi schiavi di quello (Mc. 2, 27). Il culmine della meticolosità è raggiunto nella …
… Le riunioni avvenivano il sabato (Lc. 13, 10; Act. 18, 4) e nelle feste; ma in seguito vi furono adunanze
13:11
… Non raramente tutto ciò è inquadrato nelle linee di una ben riconoscibile malattia naturale, come, del resto, si ricava dal Vangelo, nel caso dell'indemoniato lunatico epilettico (Mt. 4, 24; 17, 14); nelle differenti forme di paralisi e contratture localizzate (Lc. 13, 11-16), di cecità, sordità, mutismo (Mt. 9, 32; 12, 22; Mc. 7, 32; 9, 24) e del colpito da crisi di agitazione maniacale (Mc. 1, 26; 9, 17-21; Lc. 9, 39).
GIOVANNI, APOSTOLO, EVANGELISTA, SANTO
Invece di « dei ciechi » vi è un « cieco nato » (Io. 9). Nessun malato, presso i Sinottici, ha superato i 18 anni (Lc. 13, 11): qui vi è un uomo, che era malato da 38 anni (5, 5). Viene operata una guarigione a distanza (Io. 4, 47, 54; ma similmente Mt. 15, 28). Ma i due miracoli narrati insieme con i Sinottici …
… sui malati, o semplicemente li tocchi (Mc. 8, 22); egli pone le sue dita nelle orecchie del sordo-muto e ne umetta la lingua con la sua saliva (Mc. 7, 33); impone invece le mani sugli occhi del cieco di Bethsaida (Mc. 8, 23) e sulla donna rattrappita (Lc. 13, 11-15); tocca il lebbroso (Mt. 8, 2-3; Mc. 1, 40-42; Lc. 5, 12-13), i ciechi (Mt. 9, 2-3; 20, 29-34); ma ridona anche la vista unendo gli occhi con terra inumidita con saliva (Io. 9, 1-38); …
… nel Regno di Dio (Io. 15, 19; 17, 12, 14). La salvezza consiste 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).
13:12
22-28; Lc. 6, 18-19; 7, 21; 9, 37-44; 13, 12-17; ecc.).
13:13
… Gesù, in occasione della sua visita a Cafarnao, è detto con espressione generica: « At ille singulis manus imponens curabat eos ». Sono poi molti i casi particolari, riferiti dagli Evangelisti, e nei quali Gesù compie la guarigione imponendo le mani: cf. ibid. 13, 13: guarigione di una donna rattrappita; Mt. 8, 3; Mc. 1, 41; Lc. 5, 13: guarigione di un lebbroso; Mc. 5, 23, Giairo, nei riguardi di sua figlia ammalata, così prega Gesù: « …
… sé; il Signore tiene con la sinistra il pallio e, poggiando il piede sinistro su una pietra, si curva verso l'inferma per imporle la destra sul capo, risanandola, proprio secondo il testo evangelico: « et imposuit illi manus et confestim erecta est » (Lc. 13, 13). È questa scena l'unica nota finora nell'antica iconografia cristiana; è stata riprodotta alla v. MIRACOLO, vol. VIII, coll. 1069-70.
13:14
ARCHISINAGOGO (EBR. RŌŠ HAK-KĒNĒSETH « CAPO DELLA ASSEMBLEA »)
… Su invito dell'a., Gesù prese la parola nella sinagoga di Nazaret (Lc. 13, 14). L'a. aveva probabilmente un consiglio, i cui membri sono talvolta detti anche « a. » (Act. 13, 15). Una buona conquista della predicazione di Paolo fu l'a. Crispo di Corinto (Act. …
… Nell'antichità si parla solo di un arcisinagogo (Mc. 5, 22; Lc. 13, 14; Act. 13, 15; 18, 8), detto in ebraico rôf bêth hak-hênêseth, cui spettava di dirigere le riunioni, e di un ministro od inserviente (Lc. 4, 20), chiamato in ebr. hazzân ed …
13:16
… cantano le 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 …
13:21
EUSEBIO da VERCELLI, santo - Codex Evangeliorum (cod. a), probabilmente autografò di s. E.: 1° e 2° col.: Lc. 14, 2-8; 2° e 4° col.: Lc. 13, 21 sqg. - Vercelli, archivio capitolare del Duomo.
13:22
… La possessione diabolica causa talora mutismo (Mt. 9, 32; 12; 22), cecità (Mt. 12, 22), epilessia (Mt. 17, 14-20), follia (Mt. 5, 1-5). Non tutte le malattie sono però attribuite a possessioni diaboliche, anzi, talora, sono distinte espressamente (Lc. 6, 17-18; 7, 21; 8, 2; 13, 22 ecc.).
13:28
… 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 gentili riposeranno nel suo « seno » (Lc. 13, 28; 16, 22-30).
… dei dannati è detto gehenna (v.); Gesù insiste sull'eterno supplizio dei reprobi nelle « tenebre extraterrestri » (Mt. 8, 12; 22, 13; 25, 30) ove è « pianto e stridore di denti » (Mt. 13, 42, 50; 24, 51) perché essi sono esclusi dal Regno di Dio (Lc. 13, 28) per avere respinto l'invito di Dio (Mt. 24, 13; 24, 51; 25, 30; Lc. 14, 24) e del prossimo (Mt. 25, 41-45); cf. II Thess. 1, 9. Nell'orco tenebroso (ὁ ἕδρος τοῦ ἀκόνους, …
13:31
ANTIPA (ANTIPAS: FORMA CONTRATTA DI ANTIPATER, ἈΝΤΊΠΑΤΡΟΣ), JULIUS HERODES
… In un primo tempo desiderava vedere Gesù, credendolo il Battista redivivo (Lc. 9, 7-9); poi, intravedendolo un nuovo pericolo, da alcuni farisei lo fece minacciare di morte se non lasciava la Galilea (Lc. 13, 31-33). Pilato glielo inviò quale suddito durante il processo, mentre A. era a Gerusalemme per la Pasqua. …
… dove s'incontra come mezzo per trasmettere ad altri la propria virtù e il proprio ufficio; e nel Nuovo Testamento anche come mezzo di comunicare lo Spirito Santo (Gen. 48, 14 sg.; Num. 27, 18 e 23; Mc. 5, 25; 8, 23-25; 10, 13 sg.; Lc. 4, 40; 13, 31 ecc.; Act. 6, 6; 13, 3; 28, 8; I Tim. 4, 14; II Tim. 1, 6); poi con l'incensazione, con l'unzione dei sacri oli, specialmente del crisma, secondo le circostanze, con la formula …
13:32
ANTIPA (ANTIPAS: FORMA CONTRATTA DI ANTIPATER, ἈΝΤΊΠΑΤΡΟΣ), JULIUS HERODES
Gesù lo definì «una volpe» (Lc. 13, 32). Con l'astuzia infatti guadagnò Antipatro, il padre Erode, quasi tutto il casato e perfino Tiberio; superò il pericolo che fu fatale ad Archelao. …
13:34
… Tra queste manifestazioni emerge senz'altro quella contro la città deicida (Mt. 10, 23; 26, 63 sg.); la distruzione del Tempio e del culto, segno della fine dell'era del Vecchio Testamento e compimento delle profezie di Gesù (Lc. 13, 34 sgg.; 19, 42 sgg.). …
… alla maturità cristiana (I Cor. 14, 20), all'arte evangelica di insinuarsi fin nel cuore del prossimo, anche mal disposto, per guadagnarlo a Dio: «siate semplici come colombe» (Mt. 10, 16) perché il Signore prende la difesa dei semplici (Ps. 73, 19; Lc. 13, 34). La s. della colomba è propriamente la purità evangelica (ἀπεραλύτης, Cant. 2, 10; 5, 2); questa è la perfetta. …
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.