Christ going into the Desert to prepare him self before his manifestation, ouercommeth the tentations of the Diuel. 14 then beginning gloriously in Galilee, 16 he sheweth to them of Nazareth his commission out of Esay the Prophet, 23 insinuating by occasion the Ievves his countriemens reprobation. 31 In Capharnaum his doctrine is admired, 33 specially for his miracle in the Synagogue. 38. from vvhich, going to Peters house, he shevveth there much more povver. 42 Then retiring into the vvildernesse, he preacheth aftervvard to the other cities of Galilee.
1And Jesus being full of the Holy Ghost, returned from the Jordan and was led by the spirit into the desert,Ma Gesù pieno di Spirito santo si partì dal Giordano: e fu condotto dallo spirito nel desertoAND IESVS ful of the Holy Ghost, returned from Iordan, and vvas driuen in the spirit into the desert,Jesus autem plenus Spiritu Sancto regressus est a Jordane: et agebatur a Spiritu in desertum 2For the space of forty days, and was tempted by the devil. And he ate nothing in those days. And when they were ended, he was hungry.Per quaranta giorni, ed era tentato dal Diavolo. E non mangiò nulla in que' giorni: e passati quelli ebbe fame.fourtie daies, and vvas tempted of the deuil. And he did eate nothing in those daies: and vvhen they vvere ended, he vvas an hungred.diebus quadraginta, et tentabatur a diabolo. Et nihil manducavit in diebus illis: et consummatis illis esuriit. 3And the devil said to him: If thou be the Son of God, say to this stone that it be made bread.Allora il Diavolo gli disse: Se tu se' figliuolo di Dio, dì a questa pietra che diventi pane.And the Deuil said to him, If thou be the sonne of God, say to this stone that it be made bread.Dixit autem illi diabolus: Si Filius Dei es, dic lapidi huic ut panis fiat. 4And Jesus answered him: It is written that Man liveth not by bread alone, but by every word of God.E Gesù gli rispose: Sta scritto: Che non di solo pane vive l'uomo, ma di tutto quello, che vuole Dio.And IESVS made ansvver vnto him, It is vvritten, That not in bread alone shal man liue, but in euery vvord of God.Et respondit ad illum Jesus: Scriptum est: Quia non in solo pane vivit homo, sed in omni verbo Dei. 5And the devil led him into a high mountain and shewed him all the kingdoms of the world in a moment of time.E il Diavolo lo condusse sopra un alto monte, e mostragli in un attimo tutti i regni della terra,And the Deuil brought him into an high mountaine, and shevved him al the kingdoms of the vvhole vvorld in a moment of time:Et duxit illum diabolus in montem excelsum, et ostendit illi omnia regna orbis terræ in momento temporis, 6And he said to him: To thee will I give all this power and the glory of them. For to me they are delivered: and to whom I will, I give them.E gli disse: Io ti darò di tutto questo la padronanza, e la gloria di questi (regni): conciossiachè a me sono stati dati; e gli do a chi mi pare.and he said to him, To thee vvil I giue this vvhole povver, and the glorie of them: for to me they are deliuered, and to vvhom I vvil, I doe giue them.et ait illi: Tibi dabo potestatem hanc universam, et gloriam illorum: quia mihi tradita sunt, et cui volo do illa.
7If thou therefore wilt adore before me, all shall be thine.Se tu pertanto mi adorerai, saran tutti tuoi.Thou therfore if thou vvilt adore before me, they shal al be thine.Tu ergo si adoraveris coram me, erunt tua omnia. 8And Jesus answering said to him. It is written: Thou shalt adore the Lord thy God, and him only shalt thou serve.E Gesù gli rispose, e disse: Sta scritto: Adorerai il Signore Dio tuo, e lui solo servirai.And IESVS ansvvering said to him, It is vvritten, Thou shalt adore the Lord thy God, and him only shalt thou serue.Et respondens Jesus, dixit illi: Scriptum est: Dominum Deum tuum adorabis, et illi soli servies. 9And he brought him to Jerusalem and set him on a pinnacle of the temple and said to him: If thou be the Son of God, cast thyself from hence.E il Diavolo menollo a Gerusalemme, e lo posò sopra la sommità del tempio, e gli disse: Se tu se' Figliuolo di Dio, gettati di qui a basso.And he brought him into Hierusalem, and set him vpon the pinnacle of the temple: and he said to him, If thou be the sonne of God, cast thy self from hence dovvnevvard.Et duxit illum in Jerusalem, et statuit eum super pinnam templi, et dixit illi: Si Filius Dei es, mitte te hinc deorsum. 10For it is written that He hath given his angels charge over thee that they keep thee.Imperocché sta scritto, che riguardo a te ha dato ordine a' suoi Angeli di custodirti:For it is vvritten, that He hath giuen his Angels charge of thee, that they preserue thee:Scriptum est enim quod angelis suis mandavit de te, ut conservent te: 11And that in their hands they shall bear thee up, lest perhaps thou dash thy foot against a stone.E che ti sosterranno con le loro mani, affinchè tu non dia del piede in qualche sasso.and that in their hands they shal beare thee vp, lest perhaps thou knocke thy foote against a stone.et quia in manibus tollent te, ne forte offendas ad lapidem pedem tuum. 12And Jesus answering, said to him: It is said: Thou shalt not tempt the Lord thy God.E Gesù gli rispose, e disse: È stato detto: non tenterai il Signore Dio tuo.And IESVS ansvvering said to him, It is said, Thou shal not tempt the Lord thy God.Et respondens Jesus, ait illi: Dictum est: Non tentabis Dominum Deum tuum. 13And all the temptation being ended, the devil departed from him for a time.E finite le tentazioni, il Diavolo si partì da lui sino ad altro tempo.And al the tentation being ended, the Deuil departed from him vntil a time.Et consummata omni tentatione, diabolus recessit ab illo, usque ad tempus.
14And Jesus returned in the power of the spirit, into Galilee: and the fame of him went out through the whole country.E Gesù per impulso dello spirito ritornò nella Galilea, e si sparse per tutto il paese la fama di lui.And IESVS returned in the force of the spirit into Galilee, and the fame vvent forth through the vvhole countrie of him.Et regressus est Jesus in virtute Spiritus in Galilæam, et fama exiit per universam regionem de illo. 15And he taught in their synagogues and was magnified by all.E insegnava in quelle sinagoghe, ed era da tutti acclamato.And he taught in their synagogues, and vvas magnified of al.Et ipse docebat in synagogis eorum, et magnificabatur ab omnibus. 16And he came to Nazareth, where he was brought up: and he went into the synagogue, according to his custom, on the sabbath day: and he rose up to read.E andò a Nazaret, dove era stato allevato, ed entrò secondo la sua usanza il sabato nella sinagoga, e si alzò per fare la lettura.And he came to Nazareth vvhere he vvas brought vp: and he entred according to his custom on the Sabboth day into the synagogue: and he rose vp to reade.Et venit Nazareth, ubi erat nutritus, et intravit secundum consuetudinem suam die sabbati in synagogam, et surrexit legere. 17And the book of Isaias the prophet was delivered unto him. And as he unfolded the book, he found the place where it was written:E gli fu dato il libro del profeta Isaia. E spiegato, che ebbe il libro, trovò quel passo, dove era scritto:And the booke of Esay the Prophet vvas deliuered vnto him. And as he vnfolded the booke, he found the place vvhere it vvas vvritten,Et traditus est illi liber Isaiæ prophetæ. Et ut revolvit librum, invenit locum ubi scriptum erat: 18The spirit of the Lord is upon me. Wherefore he hath anointed me to preach the gospel to the poor, he hath sent me to heal the contrite of heart,Lo spirito del Signore sopra dì me: per la qual cosa mi ha unto per evangelizzare a' poveri: mi ha mandato a curare coloro, che hanno il cuore spezzato,The Spirit of the Lord vpon me, for vvhich he anointed me, to euangelize vnto the poore he sent me, to heale the contrite of hart,Spiritus Domini super me: propter quod unxit me, evangelizare pauperibus misit me, sanare contritos corde, 19To preach deliverance to the captives and sight to the blind, to set at liberty them that are bruised, to preach the acceptable year of the Lord and the day of reward.Ad annunziare agli schiavi la liberazione, e a' ciechi la ricuperazione della vista, a rimettere in libertà gli oppressi, a predicare l'anno accettevole del Signore, ed il giorno della retribuzione.to preach to the captiues remission, and sight to the blinde, to dimisse the bruised vnto remissiō, to preach the acceptable yere of the Lord, and the day of retribution.prædicare captivis remissionem, et cæcis visum, dimittere confractos in remissionem, prædicare annum Domini acceptum et diem retributioni.
20And when he had folded the book, he restored it to the minister and sat down. And the eyes of all in the synagogue were fixed on him.E ripiegato il libro, lo rendette al ministro, e si pose a sedere. Ed erano fissi in lui gli occhi di tutti nella sinagoga.And vvhen he had folded the booke, he rendred it to the minister, and sate dovvne. And the eies of al in the synagogue vvere bent vpon him.Et cum plicuisset librum, reddit ministro, et sedit. Et omnium in synagoga oculi erant intendentes in eum. 21And he began to say to them: This day is fulfilled this scripture in your ears.E principiò a dir loro: Oggi di questa scrittura avete udito voi l'adempimento.And he began to say vnto them: That this day is fulfilled this scripture in your eares.Cœpit autem dicere ad illos: Quia hodie impleta est hæc scriptura in auribus vestris. 22And all gave testimony to him. And they wondered at the words of grace that proceeded from his mouth. And they said: Is not this the son of Joseph?E tutti lo approvavano: e ammiravano le parole di grazia, che uscivano dalla sua bocca, e dicevano: non è egli costui il figlio di Giuseppe?And al gaue testimomonie to him: and they marueled in the vvordes of grace that proceded from his mouth, and they said, Is not this Iosephs sonne?Et omnes testimonium illi dabant: et mirabantur in verbis gratiæ, quæ procedebant de ore ipsius, et dicebant: Nonne hic est filius Joseph ? 23And he said to them: Doubtless you will say to me this similitude: Physician, heal thyself. As great things as we have heard done in Capharnaum, do also here in thy own country.Ed egli disse loro: Certo che voi direte a me quel proverbio: Medico cura te stesso: tutte quelle cose, che abbiamo udito essere state fatte in Cafarnaum, falle anche qui nella tua patria.And he said to them, Certes you vvil say to me this similitude, Physicion, cure they self: as great things as vve haue heard done in Capharnaum, doe also here in thy countrie.Et ait illis: Utique dicetis mihi hanc similitudinem: Medice cura teipsum: quanta audivimus facta in Capharnaum, fac et hic in patria tua. 24And he said: Amen I say to you that no prophet is accepted in his own country.Disse egli però: In verità vi dico, che nissun profeta è gradito nella sua patria.And he said, Amen I say to you, that no Prophet is accepted in his ovvne countrie.Ait autem: Amen dico vobis, quia nemo propheta acceptus est in patria sua. 25In truth I say to you, there were many widows in the days of Elias in Israel, when heaven was shut up three years and six months, when there was a great famine throughout all the earth.In verità vi dico, che molte vedove eranvi in Israele a tempo di Elia, quando il cielo stette chiuso per tre anni, e sei mesi, e fu carestia grande per tutta la terra:In truth I say to you, there vvere many vvidovves in the daies of Elias in Israel, vvhen the heauen vvas shut three yeres and six moneths, vvhen there vvas a great famine made in the vvhole earth:In veritate dico vobis, multæ viduæ erant in diebus Eliæ in Israël, quando clausum est cælum annis tribus et mensibus sex, cum facta esset fames magna in omni terra:
26And to none of them was Elias sent, but to Sarepta of Sidon, to a widow woman.E a nissuna di esse fu mandato Elia, ma a una donna vedova di Sarepta del territorio di Sidone.and to none of them vvas Elias sent, but into Sarepta of Sidon, to a vvidovv vvoman.et ad nullam illarum missus est Elias, nisi in Sarepta Sidoniæ, ad mulierem viduam. 27And there were many lepers in Israel in the time of Eliseus the prophet: and none of them was cleansed but Naaman the Syrian.E molti lebbrosi erano in Israele al tempo di Eliseo profeta: e nissuno di essi fu mondato, fuori che Naaman Siro.And there vvere many lepers in Israel vnder Elisaeus the Prophet: and none of them vvas made cleane but Naamā the Syrian.Et multi leprosi erant in Israël sub Elisæo propheta: et nemo eorum mundatus est nisi Naaman Syrus. 28And all they in the synagogue, hearing these things, were filled with anger.E all'udire queste cose tutti quei della sinagoga si riempiron di sdegno.And al in the synagogue vvere filled vvith anger, hearing these things.Et repleti sunt omnes in synagoga ira, hæc audientes. 29And they rose up and thrust him out of the city: and they brought him to the brow of the hill whereon their city was built, that they might cast him down headlong.E si alzarono e lo cacciaron fuora della città: e lo condussero sino alla vetta del monte, sopra del quale era fabbricata la loro città per precipitarnelo.And they rose, and cast him out of the citie: and they brought him to the edge of the hil, vvherevpon their citie vvas built, that they might throvv him dovvne headlong.Et surrexerunt, et ejecerunt illum extra civitatem: et duxerunt illum usque ad supercilium montis, super quem civitas illorum erat ædificata, ut præcipitarent eum. 30But he passing through the midst of them, went his way.Ma egli passando per mezzo ad essi se v'andava.But he passing through the middes of them, vvent his vvay.Ipse autem transiens per medium illorum, ibat. 31And he went down into Capharnaum, a city of Galilee: and there he taught them on the sabbath days.E andò a Cafarnaum città della Galilea, e quivi insegnava loro ne' giorni di sabato.And he vvent dovvne into Capharnaum a citie of Galilee: and there he taught them on the Sabboths.Et descendit in Capharnaum civitatem Galilææ, ibique docebat illos sabbatis. 32And they were astonished at his doctrine: for his speech was with power.E si stupivano del suo modo di insegnare; conciossiachè il suo parlare era con autorità.And they vvere astonied at his doctrine: because his talke vvas in povver.Et stupebant in doctrina ejus, quia in potestate erat sermo ipsius.
33And in the synagogue there was a man who had an unclean devil: and he cried out with a loud voice,Ed eravi nella sinagoga un uomo posseduto da un demonio immondo, e questo gridò ad alta voce,And in the synagogue there vvas a man hauing an vncleane Diuel, and he cried out vvith a loud voice,Et in synagoga erat homo habens dæmonium immundum, et exclamavit voce magna, 34Saying: Let us alone. What have we to do with thee, Jesus of Nazareth? Art thou come to destroy us? I know thee who thou art, the holy one of God.Dicendo: Lasciaci, che abbiamo noi a fare con te, Gesù Nazareno? Se' tu venuto a sterminarci? Ti conosco, chi sei, santo di Dio.saying, Let be, vvhat to vs and thee IESVS of Nazareth? art thou come to destroy vs? I know thee vvho thou art, the SAINCT of God.dicens: Sine, quid nobis et tibi, Jesu Nazarene ? venisti perdere nos ? scio te quis sis, Sanctus Dei. 35And Jesus rebuked him, saying: Hold thy peace and go out of him. And when the devil had thrown him into the midst, he went out of him and hurt him not at all.E Gesù lo sgridò, e gli disse: Taci, ed esci da costui. E il demonio, gettatolo in mezzo per terra, se ne usci da colui, né gli fece alcun male.And IESVS rebuked him, saying, Hold thy peace, & goe out of him. And vvhen the Deuil had throvven him into the middes, he vvent out of him, and hurted him nothing.Et increpavit illum Jesus, dicens: Obmutesce, et exi ab eo. Et cum projecisset illum dæmonium in medium, exiit ab illo, nihilque illum nocuit. 36And there came fear upon all; and they talked among themselves, saying: What word is this, for with authority and power he commandeth the unclean spirits, and they go out?E tutti si intimorirono, e si parlavano l'un all'altro, dicendo: Che è questo? Egli comanda con autorità, e potestà agli spiriti immondi, e se ne vanno.And there came feare vpon al, and they talked together one vvith an other, saying, Vvhat vvord is this, that in povver and vertue he commaundeth the vncleane spirits, and they goe out?Et factus est pavor in omnibus, et colloquebantur ad invicem, dicentes: Quod est hoc verbum, quia in potestate et virtute imperat immundis spiritibus, et exeunt ? 37And the fame of him was published into every place of the country.E la fama di lui si andava spargendo nel paese per ogni dove.And the fame of him vvas published into euery place of the countrie.Et divulgabatur fama de illo in omnem locum regionis. 38And Jesus rising up out of the synagogue, went into Simon’s house. And Simon’s wife’s mother was taken with a great fever: and they besought him for her.E uscito Gesù darla sinagoga, entrò nella casa di Simone. E la suocera di Simone era stata presa da grossa febbre: e a lui la raccomandarono.And IESVS rising vp out of the synagogue, entred into Simons house. And Simons vviues mother vvas holden vvith a great feuer: and they besought him for her.Surgens autem Jesus de synagoga, introivit in domum Simonis. Socrus autem Simonis tenebatur magnis febribus: et rogaverunt illum pro ea.
39And standing over her, he commanded the fever: and it left her. And immediately rising, she ministered to them.Ed egli chinatosi verso di lei, fe' comando alla febbre: e la febbre lasciolla. E subitamente levatasi gli andava servendo.And standing ouer her, he commaunded the feuer, and it left her. And incontinent rising, she ministred to them.Et stans super illam imperavit febri: et dimisit illam. Et continuo surgens, ministrabat illis. 40And when the sun was down, all they that had any sick with divers diseases brought them to him. But he, laying his hands on every one of them, healed them.Tramontato poi il sole, tutti quelli, che avevano dei malati di questo, o di quel malore, li conducevano da lui. Ed egli, imposte a ciascuno di essi le mani, li risanava.And vvhen the sunne vvas dovvne, al that had diseased of sundrie maladies, brought them to him. But he imposing hands vpon euery one, cured them.Cum autem sol occidisset, omnes qui habebant infirmos variis languoribus, ducebant illos ad eum. At ille singulis manus imponens, curabat eos. 41And devils went out from many, crying out and saying: Thou art the son of God. And rebuking them he suffered them not to speak; for they knew that he was Christ.E uscivan da molti i demonj gridando, e dicendo: Tu sei il figliuolo di Dio: ma egli sgridandoli non permetteva loro di dire, come sapevano, essere lui il Cristo.And Deuils vvent out from many, crying and saying, That thou art the sonne of God. And rebuking them he suffred them not to speake, that they knevv he vvas Christ.Exibant autem dæmonia a multis clamantia, et dicentia: Quia tu es Filius Dei: et increpans non sinebat ea loqui: quia sciebant ipsum esse Christum. 42And when it was day, going out he went into a desert place: and the multitudes sought him, and came unto him. And they stayed him that he should not depart from them.E fattosi giorno si parti per andare in luogo deserto, e le turbe lo cercavano, e arrivaron fino a lui: e lo ritenevano, perché non si partisse da loro.And vvhen it vvas day, going forth he vvent into a desert place: and the multitudes sought him, and came euen vnto him: and they held him that he should not depart from them.Facta autem die egressus ibat in desertum locum, et turbæ requirebant eum, et venerunt usque ad ipsum: et detinebant illum ne discederet ab eis. 43To whom he said: To other cities also I must preach the kingdom of God: for therefore am I sent.Alle quali però egli disse: Bisogna, che anche alle altre città io evangelizzi il regno di Dio: dappoiché per questo sono stato mandato.To vvhom he said, That to other cities also must I euangelize the kingdom of God: because therfore I vvas sent.Quibus ille ait: Quia et aliis civitatibus oportet me evangelizare regnum Dei: quia ideo missus sum.
44And he was preaching in the synagogues of Galilee.E predicava nelle sinagoghe della Galilea.And he vvas preaching in the synagogs of Galilee.Et erat prædicans in synagogis Galilææ.
4:1
about the year A.D. 30.
4:2
Bible de Vence
In collating the present narrative with that of St. Matthew it appears that Jesus Christ was not tempted till the expiration of forty days. (Bible de Vence)
Dionysius
Many reasons may be assigned why Christ permitted himself to be tempted. 1st. To merit for man the grace of overcoming temptations. 2d. To encourage us under temptations. 3d. To teach us not to be cast down with temptations, however grievous they may be, since even Jesus Christ submitted to them. 4thly. To point out to us the manner in which we ought to behave in time of temptation. (Dionysius)
4:3
Dionysius
The tempter here appears to endeavour to discover by stratagem whether Christ was the Son of God. He does not say, if thou be the Son of God, "pray" that these stones be made bread, which he might have said to any man; but "command," effect by thine own authority, that this come to pass. If Christ had done this, the tempter would have instantly concluded, that Jesus Christ was the Son of God, since only God could effect such a miracle. (Dionysius)
4:10
We have the devil here again citing Scripture, (Psalm xc. ver. 11.) (Read what is given on this subject in note on ver. 6, Luke 4:of St. Matthew's gospel) which shews how very dangerous a thing it is to put the Scripture, in the first instance, indiscriminately into every, even the most illiterate person's hands, without any previous disposition of the mind and heart, by study and prayer. How much more satisfactory must it be to be guided by the Church of God, which Christ has promised to secure against all error, and which he commands all to obey! How much more rational to begin with distributing elementary catechisms, approved by the Catholic Church as conformable to the word of God, and then only opening to them the sacred mystic book, when their minds and hearts are better prepared to avail themselves of the inestimable treasure, and of justly appreciating and exploring the golden lore. If humility be a virtue that renders us most pleasing to God, it is a virtue particularly necessary for the proper understanding of Holy Writ. This will teach us to submit (whenever the Scripture is either silent or obscure in points of faith) our own private and unassisted judgment to the judgment and comments of the Church. This was the sentiment of a great philosopher of this nation, who, when charged with scepticism and a love of novelty by his contemporaries, replied: "However fanciful I may be esteemed in matters of philosophy, in religious concerns I like to go the beaten road. Where the Scripture is silent, the Church is my text. Where that speaks, it is but the comment; and I never refer any thing to the arbitration of my own judgment, but in the silence of them both."
4:13
about the year A.D. 31.
Dionysius
For a time, viz. until his Passion, in which he again most grievously tempted him, by the hands of impious persecutors, whom he could not overcome with sensuality, covetousness, or vanity. The devil now deals with men in the same manner. He tempts them, and, being overcome, leaves them for a time, to prompt them to rest in a fatal security; that indulging indolence, they may at some future period be attacked, with greater certainty of success, when unprepared. Knowing, therefore, the trick and design of our infernal enemy, how much does it behove us to be on our guard; and having overcome in one temptation, prepare ourselves for another; never resting in the presumptuous thought, that we are sufficiently strong in virtue to resist the enemy, without fresh preparation. (Dionysius)
St. Augustine
This history of the various temptations to which our Saviour subjects himself, as related by St. Luke, is exactly the same as that given by St. Matthew with this only difference, that the order in which the temptations took place is not the same in both evangelists: but it does not matter what order is observed, where all the circumstances are related. (St. Augustine)
4:17
Witham
As he unfolded the book: and again, (ver. 20) when he had folded the book. Books at that time where not like our now-a-days, but were skins or parchments, rolled or folded up. (Witham)
Maldonatus
Some are of opinion that the Jews of Nazareth, having heard of the miracles and fame of Jesus, and that he was accustomed to teach in the synagogues, though he had never been instructed in any learning, when he rose to speak, purposely gave him the book of Isaias, which was esteemed the most difficult to be explained, in order to try his learning; though it is probable that it was done by the all-directing interposition of Divine Providence. (Maldonatus)
4:18
Origene † 253 d.C.
By the poor are to be understood the Gentiles; who might truly be called poor, since they possessed neither the knowledge of the true God, nor of the law, nor of the prophets. (Origen)
Bible de Vence
Isaias in this place speaks of himself, as a figure of the Messias. The captivity of Babylon, which is the literal object of this prophecy, was a figure of the then state of mankind; the return from this captivity announced by the prophet, and effected by Cyrus, represented the redemption of man, effected by Jesus Christ. (Bible de Vence)
4:19
To set at liberty them that are bruised, or oppressed. These words are not in the prophet; but are added by St. Luke, to explain the others.
Witham
To preach the acceptable year, as it were the jubilee year, when slaves used to be set at liberty. (Witham)
4:20
To observe and admire a person that had never learned letters, and who stood up amongst them an experienced teacher. (Menochius) (John 7:15.) See Maldonatus.
4:21
Maldonatus
By this Christ wished to shew that he was the Messias foretold by the prophet Isaias, whom they so anxiously expected: he declares himself to be the person pointed out by the prophet. There seems also to be a secret reprehension in these words of Christ; as if he were to say: Why are you so desirous to behold the Messias, whom, when he is before your eyes, you will not receive? Why do you seek him in the prophets, when you neither understand the prophets, nor perceive the truth of their predictions, when they are fulfilled before you eyes? (Maldonatus)
4:23
Menochius
I see you will object to me this similitude, (parabolen) or trite saying, applied to such as attended to the concerns of others, and neglected their own. (Menochius)
4:30
Witham
Passing through the midst of them, went his way. Perhaps by making himself on a sudden invisible, or by striking them with blindness, or by changing their minds, and hearts, as he pleased. (Witham)
Maldonatus
All commentators observe on these words, that the evangelist wished to shew that Christ worked a miracle on this occasion, and by it proved his divinity. This is the opinion of Sts. Euthymius, Ambrose, and Thomas Aquinas. St. Ambrose says, we must observe that Christ did not suffer from necessity, but because he wished it. He was not taken by the Jews, but delivered up himself; at his own pleasure he is seized, and at his own pleasure he escapes; when he wills it, he is condemned; and when he wills it, he is freed. The most common opinion is, that he rendered himself invisible on this occasion; though others imagine that he changed their wills, or withheld their hands. (Maldonatus)
Haydock
When we observe the outrageous treatment Jesus Christ met with from the people of Nazareth, we are not surprised that he should shut up the fountain of his beneficence against them for their incredulity, and return to Capharnaum. (Haydock)
4:31
St. Cyril
Although Christ was well acquainted with the obduracy of the Jews, nevertheless, like a good physician, he condescends to pay them another visit, and try what a fresh medicine might effect in this their last stage, as it were, of existence. He publicly preaches therefore in the synagogue, according as Isaias had declared of him, and struck amazement into every heart. The Jews themselves considered him as something very extraordinary; as one of the prophets, or ancient saints. But Christ, that they might conceive a higher opinion of his person, does not make use of the expressions they did, but speaks as Lord and Master of the law. (St. Cyril)
4:38
4:40
4:41
Bible de Vence
It appears, that when the devil expresses himself thus, it is less through conviction than artifice. He suspected the fact; and to certify the same, he said to him in the desert, if you be the Son of God, change these stones into bread. In the same manner by saying here, you are the Son of God, he wished to give him an occasion of explaining himself on the subject. (Bible de Vence)
Bible de Vence
But Jesus Christ would not accept of the testimony of evil spirits, lest he might be suspected of some intelligence with them, to cause himself to be acknowledged the Son of God. (Bible de Vence)
4:43
St. Chrysostom
From the apparent good dispositions of these people, we might be induced to think, that if Christ had yielded to their solicitations, and remained with them, he could have drawn all to himself; yet he did not choose to do this, but has left us an example worthy of our imitation, in seeking out the perishing and strayed sheep; for by the salvation of one soul, our many sins will be remitted. (St. Chrysostom, in cat. Graec. Pat. hom. in Matt.)
4:44
St. Chrysostom
Our divine Redeemer frequented the Jewish synagogue, to shew he was no seducer. If he had inhabited wilds and deserts, it might have been objected to him, that he concealed himself, like an impostor, from the sight of men. (St. Chrysostom, in cat. Graec. Pat. hom. in Matt.)
4:1
Concordanza Mt. 4, 1.
Concordanza Mr. 1, 12.
4:2
The Churches fast of 40 daies (called Lēt) cō meth of this, & is an Apostolical Tradition. Clem. Constit. Apost. li. 5 c. 13. Hier. ep. ad Marcal. •du erro. Mō tani. Leo ser. 6 et 9 de Quadrages.
4:4
Concordanza Deuter. 8, 3.
4:8
Concordanza Deu. 6, 13 10, 20.
See the Annot. in S. Matthew c. 4, 11.
〈Greek〉.
4:9
Concordanza Psal. 90, 11.
4:10
If the Diuel him self alleage Scripture against Christ, no maruel that Heretikes do so against Christs Church.
4:12
Concordanza Deut. 6, 16.
4:13
13. Departed vntil a time.) The diuels tentations. No maruel if the diuel be often or alvvaies busie vvith Christian men, seeing after he was plainely ouercome by Christ, yet did he not giue him ouer altogether, but for a time.
THE third part: of Christes manifesting him self by preachīg and miracles, specially in Galilee.
4:14
Concordanza Mt. 4, 12.
Concordanza Mr. 1, 14
4:16
Concordanza Mt. 13, 54.
Our Sauiour vsed to preach in their Synagogues.
Concordanza Mr. 6, 1.
4:17
Concordanza Io. 4, 43
Concordanza Esa. 61, 1
4:22
He had a maruelous grace, and an extraordinarie force in mouing the harts of his hearers.
4:23
23. Done in Capharnaum) God maketh choise of persons and places where he worketh miracles or doeth benefites, Miracles at one place and not at an other. though he might doe the same els where if it liked his wisedom. So doth he in doing miracles by Saincts, not in al places, nor towards al persons, but as it pleaseth him, Aug. ep. 〈◊〉.
Liturgia The Gospel vpon Munday in the 3 vveeke of Lent.
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3 reg. 17, 9.
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4 reg. 5, 14.
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30. Passing through the middes of them.) Christs body conteined in place aboue nature. Either by making him self inuisible, or also more wonderfully, penetrating the multitude and passing through them, as he did through the doore, his body either being without space of place, or with other bodies in one place. By al which and the like his doings mentioned in the Gospel, it is euident that he can alter and order his body as he list, aboue the natural conditions of a body.
4:31
Concordanza Mat. 4, 13. 7, 28.
4:32
Concordanza Mr. 1, 21
4:38
38. Simons wiues mother.) The Apostles left their vviues. It is euident that Peter had a wife, but after his calling to be an Apostle, he leaft her, as S. Hierom writeth in many places ep. 14 c. 2 ad Iulianum. Li. 1 adu. Ionin. See the Annot. Matth. 9, 29.
Concordanza Mat. 8, 14.
Liturgia The Gospel vpon Thursday in the 3 vveeke of Lent. And vpon Saturday in Vvhitsonvveeke.
Concordanza Mr. 1, 30
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Taziano il Siro † 180 d.C. The Diatessaron 4
… He answered and said, It is written, Not by bread alone shall man live, but [47] by every word that proceedeth out of the mouth of God. Then the devil brought [48] him to the holy city, and set him on the pinnacle of the temple, and said unto him, If thou art the Son of God, cast thyself down: for it is written,
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 32
… Look at these facts:—Christ is born; the Spirit is His Forerunner. He is baptized; the Spirit bears witness. He is tempted; the Spirit leads Him up.
sant'Ambrogio † 397 d.C. On the Holy Spirit 1.7
… For it is written: “But Jesus, full of the Holy Spirit, departed from Jordan.”
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 1
… After He had given commandments through the Spirit” ( v. 2 ); i.e. they were spiritual words that He spake unto them, nothing human; either this is the meaning, or, that it was by the Spirit that He gave them commandments.
4:2
Taziano il Siro † 180 d.C. The Diatessaron 4
[42, 43] And Jesus returned from the Jordan, filled with the Holy Spirit. And immediately the Spirit took him out into the wilderness, to be tried of the devil; and he [44] was with the beasts. And he fasted forty days and forty nights.
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sant'Ireneo di Lione † 202 d.C. Against Heresies 4.6.6
… And for this reason all spake with Christ when He was present [upon earth], and they named Him God. Yea, even the demons exclaimed, on beholding the Son: “We know Thee who Thou art, the Holy One of God.” And the devil looking at Him, and tempting Him, said: “If Thou art the Son of God;”
sant'Ambrogio † 397 d.C. On the Decease of His Brother Satyrus 2.85
… For though they be dead, yet they once lived, once had the breath of life for feeling, and strength for acting; and there is a very great difference between not having been capable of life, and having remained lifeless. The devil said: “Command this stone that it become bread.”
sant'Ambrogio † 397 d.C. Exposition of the Christian Faith 3.4
… But take note of the difference. He prays as Son of Man , He commands as Son of God . Will you not ascribe unto the Son of God what even the devil has ascribed? Will you accuse yourselves of greater wickedness than Satan’s? The devil saith: “If Thou be the Son of God, command this stone that it become bread.”
Giovanni Cassiano † 435 d.C. The Seven Books of John Cassian on the Incarnation of the Lord, Against Nestorius 7.11
… The voice too which was sent from God not in riddles or figures had moved him, when it said: “Thou art My beloved Son, in Thee I am well pleased.” And though he saw a man outwardly in Jesus, yet he was searching for the Son of God, when he said: “If Thou art the Son of God, command that these stones be made bread.”
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Taziano il Siro † 180 d.C. The Diatessaron 4
[49] Jesus said unto him, And it is written also, Thou shalt not tempt the Lord thy [50] God.
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sant'Ignazio di Antiochia † 108 d.C. Epistle to the Philippians 11
If, therefore, thou art trodden down under the feet of the Lord, how dost thou tempt Him that cannot be tempted, forgetting that precept of the lawgiver, “Thou shall not tempt the Lord thy God?” Yea, thou even darest, most accursed one, to appropriate the works of God to thyself, and to declare that the dominion over these was delivered to thee.
Taziano il Siro † 180 d.C. The Diatessaron 4
[49] Jesus said unto him, And it is written also, Thou shalt not tempt the Lord thy [50] God. And the devil took him up to a high mountain, and shewed him all the kingdoms [51] [Arabic, p. 18] of the earth, and their glory, in the least time;
sant'Ireneo di Lione † 202 d.C. Against Heresies 5.21.2
… He then, having been thus signally defeated, and then, as it were, concentrating his forces, drawing up in order all his available power for falsehood, in the third place “showed Him all the kingdoms of the world, and the glory of them,”
sant'Ireneo di Lione † 202 d.C. Against Heresies 5.22
… Besides, the Lord declares that “the devil is a liar from the beginning, and the truth is not in him.” If then he be a liar and the truth be not in him, he certainly did not speak truth, but a lie, when he said, “For all these things are delivered to me, and to whomsoever I will I give them.”
sant'Ireneo di Lione † 202 d.C. Against Heresies 5.24.1
1. As therefore the devil lied at the beginning, so did he also in the end, when he said, “All these are delivered unto me, and to whomsoever I will I give them.”
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 8.6
6. Riches, and gold, and silver are not, as some think, the devil’s : for the whole world of riches is for the faithful man, but for the faithless not even a penny . Now nothing is more faithless than the devil; and God says plainly by the Prophet, The gold is Mine, and the silver is Mine, and to whomsoever I will I give it
Giovanni Cassiano † 435 d.C. The Twelve Books on the Institutes of the Cœnobia, and the Remedies for the Eight Principal Faults 12.8
… but I know Him, and keep His commandments.” The one says, “My rivers are mine and I made them:” the other: “I can do nothing of myself, but my Father who abideth in me, He doeth the works.” The one says, “All the kingdoms of the world and the glory of them are mine, and to whomsoever I will, I give them;”
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Taziano il Siro † 180 d.C. The Diatessaron 4
… And the devil took him up to a high mountain, and shewed him all the kingdoms [51] [Arabic, p. 18] of the earth, and their glory, in the least time; and the devil said unto him, To thee will I give all this dominion, and its glory, which is delivered to [52] me that I may give it to whomsoever I will.
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sant'Atanasio di Alessandria † 373 d.C. Against the Arians. (Orationes contra Arianos IV.) 3.27
40. Also the power which He said He received after the resurrection, that He had before He received it, and before the resurrection. For He of Himself rebuked Satan, saying, ‘Get thee behind Me, Satan
papa san Gregorio I Magno † 604 d.C. Register of the Epistles of St. Gregory the Great 11.13
For the dispersed children of the Church must be called together, and it must be shewn then by testimonies of sacred Scripture that it is not lawful for anything made with hands to be adored, since it is written, Thou shalt adore the Lord thy God, and him only shalt serve (
4:9
sant'Agostino d'Ippona † 430 d.C. The Correction of the Donatists 3
… But who can be thought to have taught them this, having gained possession of their hearts, but he who actually suggested to our Saviour Himself as a duty sanctioned by the law, that He should throw Himself down from a pinnacle of the temple?
Giovanni Cassiano † 435 d.C. The Conferences of John Cassian 5.6
… Yet according to Luke, who places last that temptation in which he uses the words “If Thou art the Son of God, cast Thyself down,”
Giovanni Cassiano † 435 d.C. The Seven Books of John Cassian on the Incarnation of the Lord, Against Nestorius 7.16
… I see who was your master. We must believe that you had his instruction, whose example you are following. For so the devil in the gospel when tempting the Lord said: “If Thou art the Son of God, cast Thyself down. For it is written that He shall give His angels charge concerning Thee to keep Thee in all Thy ways.”
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Taziano il Siro † 180 d.C. The Diatessaron 5
[1] Jesus answered and said unto him, Get thee hence, Satan: for it is written, Thou [2] shalt worship the Lord thy God, and him alone shalt thou serve.
Origene † 254 d.C. Origen's Commentary on the Gospel of John 10.1
… repent ye, and believe in the Gospel.” Then after the narrative about Andrew and Peter and James and John, Mark writes: “And He entered into Capernaum, and straightway on the Sabbath He was teaching in the synagogue.” Luke has,
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 13
And how saith Luke, that “he ended all temptation.”
sant'Agostino d'Ippona † 430 d.C. The Harmony of the Gospels 2.18
… For he has connected the several parts of his narrative here in this way: “And when all the temptation was ended, the devil departed from Him for a season; and Jesus returned in the power of the Spirit into Galilee, and there went out a fame of Him through all the region round about.”
sant'Agostino d'Ippona † 430 d.C. The Harmony of the Gospels 2.42
… And all bare Him witness, and wondered at the gracious words which proceeded out of His mouth. And they said, Is not this Joseph’s son? And He said unto them, Ye will surely say unto me this proverb, Physician, heal thyself: whatsoever we have heard done in Capharnaum, do also here in thy country.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 8.13
… by curiosity, where, from the pinnacle of the temple, He is advised to cast Himself down, for the sake of trying whether He would be borne up by Angels. And accordingly after that the enemy could prevail with Him by none of these temptations, this is said of him, “When the devil had ended all his temptation.”
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Taziano il Siro † 180 d.C. The Diatessaron 5
[21] And Jesus returned in the power of the Spirit to Galilee.
Taziano il Siro † 180 d.C. The Diatessaron 7
… But Jesus said unto them, I must preach of the kingdom of [7] God in other cities also: for because of this gospel was I sent. And Jesus was going about all the cities and the villages, and teaching in their synagogues, and preaching the gospel of the kingdom, and healing all the diseases and all the sicknesses, [8] and casting out the devils.
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Taziano il Siro † 180 d.C. The Diatessaron 5
… but thou hast kept the good wine until [32] now. And this is the first sign which Jesus did in Cana of Galilee, and manifested [33] his glory; and his disciples believed on him. And his fame spread in all the country [34] which was around them.
Taziano il Siro † 180 d.C. The Diatessaron 7
… for because of this gospel was I sent. And Jesus was going about all the cities and the villages, and teaching in their synagogues, and preaching the gospel of the kingdom, and healing all the diseases and all the sicknesses, [8] and casting out the devils. And his fame became known
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Taziano il Siro † 180 d.C. The Diatessaron 5
… but thou hast kept the good wine until [32] now. And this is the first sign which Jesus did in Cana of Galilee, and manifested [33] his glory; and his disciples believed on him. And his fame spread in all the country [34] which was around them. And he taught in their synagogues, and was glorified [35] by every man.
Tertulliano † 220 d.C. The Five Books Against Marcion 4.8
… For we are they of whom it is written, “Her Nazarites were whiter than snow;” even they who were once defiled with the stains of sin, and darkened with the clouds of ignorance. But to Christ the title Nazarene was destined to become a suitable one, from the hiding-place of His infancy, for which He went down and dwelt at Nazareth,
sant'Agostino d'Ippona † 430 d.C. A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants 1.54
… and He was numbered amongst the transgressors; and Himself bare the sins of many, and He was delivered for their iniquities.” Consider also that passage of this same prophet which Christ actually declared to be fulfilled in Himself, when He recited it in the synagogue, in discharging the function of the reader:
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Taziano il Siro † 180 d.C. The Diatessaron 5
… and his disciples believed on him. And his fame spread in all the country [34] which was around them. And he taught in their synagogues, and was glorified [35] by every man. And he came to Nazareth, where he had been brought up, and entered, according to his custom, into the synagogue on the sabbath day, and stood [36] up to read.
Teodoreto di Cirro † 458 d.C. Counter-statements of Theodoret 1
… Mary was espoused to Joseph…she was found with child of the Holy Ghost.” And the Lord Himself when He had come into the synagogue of the Jews and had taken the prophet Isaiah, after reading the passage in which he says, “The spirit of the Lord is upon me because He hath anointed me” and so on, added, “This day is this scripture fulfilled in your ears.”
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Taziano il Siro † 180 d.C. The Diatessaron 5
[37] The Spirit of the Lord is upon me,
sant'Ireneo di Lione † 202 d.C. Against Heresies 4.23
… [For this reason,] those who knew not the Scriptures nor the promise of God, nor the dispensation of Christ, at last called him the father of the child. For this reason, too, did the Lord Himself read at Capernaum the prophecies of Isaiah:
Origene † 254 d.C. Origen's Commentary on the Gospel of John 1.11
… And He who goes up into the mountains and preaches good things to them, being Himself instructed by His good Father, who “makes His sun to rise on the evil and on the good, and sends rain on the just and on the unjust,” He does not despise those who are poor in soul. To them He preaches good tidings, as He Himself bears witness to us when He takes Isaiah
sant'Ilario di Poitiers † 367 d.C. De Trinitate or On the Trinity 8.23
… the Son of God is revealed under the title Spirit of God in order that we may understand the presence of the Father in Him, and that the term Spirit of God may be employed to indicate Either, and that this is shewn not only on the authority of prophets but of evangelists also, when it is said, The Spirit of the Lord is upon Me; therefore He hath anointed Me
sant'Atanasio di Alessandria † 373 d.C. Against the Arians. (Orationes contra Arianos IV.) 1.12
… or what was there wanting to Him who was sitting on His Father’s throne? And if, as the Lord Himself has said, the Spirit is His, and takes of His, and He sends It, it is not the Word, considered as the Word and Wisdom, who is anointed with the Spirit which He Himself gives, but the flesh assumed by Him which is anointed in Him and by Him
sant'Ambrogio † 397 d.C. On the Holy Spirit 1.9
… And so the Apostle says: “For we are the good odour of Christ to God;” certainly showing that he is speaking of spiritual things. But when the Son of God Himself says: “The Spirit of the Lord is upon Me, because He hath anointed Me,”
sant'Ambrogio † 397 d.C. On the Holy Spirit 3.1.7
7. Who, then, can doubt that the Spirit sent the prophets and apostles, since the Son of God says: “The Spirit of the Lord is upon Me.”
sant'Ambrogio † 397 d.C. Exposition of the Christian Faith 2.9
79. This is the same One Whom the Father sent, but “born of a woman, born under the law,” as the Apostle hath said. This is He Who saith: “The Spirit of the Lord is upon Me; wherefore He hath anointed Me, to bring good tidings to the poor hath He sent Me:”
sant'Ambrogio † 397 d.C. Concerning Widows 10
… The Physician is then here asked for. Do not fear, because the Lord is great, that perhaps He will not condescend to come to one who is sick, for He often comes to us from heaven; and is wont to visit not only the rich but also the poor and the servants of the poor.
san Giovanni Crisostomo † 407 d.C. Homilies on Ephesians 8
… Let the fear of God be unto us instead of a bond of iron. Let us loose them that are bound by poverty, by affliction. There is no comparison between opening the doors of a prison, and releasing an enthralled soul. There is no comparison between loosing the bonds of prisoners and “setting at liberty them that are bruised;” (
Tirannio Rufino † 411 d.C. A Commentary on the Apostles' Creed 6
… Jesus is made Christ, being anointed with the Holy Spirit, as the Scripture saith of Him “Whom the Father hath anointed with the Holy Spirit sent down from heaven.” And Isaiah had prefigured the same, saying in the person of the Son, “The Spirit of the Lord is upon Me, because He hath anointed Me, He hath sent Me to preach good tidings to the poor.”
sant'Agostino d'Ippona † 430 d.C. On the Holy Trinity 1.11
… because He hath anointed me to preach good tidings unto the meek He hath sent me to proclaim liberty to the captives,”
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 74.3
… And no more is it independently of the grace of the Holy Spirit that the Mediator between God and men is the man Christ Jesus: for with His own lips He tells us that the prophetical utterance had been fulfilled in Himself: “The Spirit of the Lord is upon me; because He hath anointed me, and hath sent me to preach the gospel to the poor.”
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Taziano il Siro † 180 d.C. The Diatessaron 5
[38] And to proclaim an acceptable year of the Lord.
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Taziano il Siro † 180 d.C. The Diatessaron 5
… [40] and the eyes of all that were in the synagogue were observing him. And he began to say unto them, To-day hath this scripture been fulfilled which ye have heard with [41] your ears. And they all bare him witness, and wondered at the words of grace which were proceeding from his mouth.
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Taziano il Siro † 180 d.C. The Diatessaron 5
[39] And he rolled up the book and gave it to the servant, and went and sat down: [40] and the eyes of all that were in the synagogue were observing him.
Origene † 254 d.C. Origen's Commentary on the Gospel of John 10.1
… And Jesus returned in the power of the Spirit into Galilee, and a fame went out concerning Him into all the region round about, and He taught in their synagogues being glorified of all. And He came to Nazara, where He had been brought up, and He entered as His custom was into the synagogue on the Sabbath day.” Then Luke
sant'Ambrogio † 397 d.C. On the Holy Spirit 3.1.1
… For the Son of God says: “The Spirit of the Lord is upon Me, because He hath anointed Me, He hath sent Me to preach the Gospel to the poor, to proclaim liberty to the captives, and sight to the blind.” And having read this from the Book of Isaiah, He says in the Gospel: “To-day hath this Scripture been fulfilled in your ears;”
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Taziano il Siro † 180 d.C. The Diatessaron 5
[39] And he rolled up the book and gave it to the servant, and went and sat down: [40] and the eyes of all that were in the synagogue were observing him. And he began to say unto them, To-day hath this scripture been fulfilled which ye have heard with [41] your ears.
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Taziano il Siro † 180 d.C. The Diatessaron 17
… [40] Is not this a carpenter, son of a carpenter? and is not his mother called Mary? and [41] his brethren, James, and Joses, and Simon, and Judas? And his sisters, all of them, [42] lo, are they not all with us? Whence hath this man all these things? And they were in doubt concerning him.
Tertulliano † 220 d.C. The Five Books Against Marcion 4.8
… But Christ will be (the Christ) of the prophets, wheresoever He is found in accordance with the prophets. And yet even at Nazareth He is not remarked as having preached anything new,
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 2.13
13. This then is the first point in what we have said, which it is right for us to guard against, viz.: being found to be bad painters of the charms of virtue, and still more, if not, perhaps, models for poor painters, poor models for the people, or barely escaping the proverb, that we undertake to heal others
san Gregorio di Nissa † 395 d.C. On the Making of Man 25.12
… or dost thou seek that thy judgment on this point should be confirmed by yet other proofs? In truth the Lord seems to me not to have spoken in vain to them of Capernaum, when He said to Himself, as in the person of men, “Ye will surely say unto me this proverb, ‘Physician, heal thyself
san Giovanni Crisostomo † 407 d.C. Concerning Lowliness of Mind 8
8. Who ever saw, who ever heard of, the scholars taking greater encouragement in the dangers of their teachers? How was it that they feared not? how was it that they were not terrified? how was it that they did not say to Paul, “Physician, heal thyself,”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 16
… One ought therefore to be chief in either work, and having first set one’s self right, thus to proceed also to the care of the rest. For on this account He Himself hath set the doing before the teaching; to intimate that so most of all may one be able to teach, but in no other way. For one will be told, “Physician, heal thyself.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 48
Wherefore then did He yet do a few miracles? That they might not say, “Physician, heal thyself.”
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 37
… For as he who is at enmity in his house, and has differences with his wife, carries no authority when reconciling others, but will be told, “Physician, heal thyself” (
sant'Agostino d'Ippona † 430 d.C. The Confessions 2.7
… For whosoever, called by Thee, obeyed Thy voice, and shunned those things which he reads me recalling and confessing of myself, let him not despise me, who, being sick, was healed by that same Physician
sant'Agostino d'Ippona † 430 d.C. The Harmony of the Gospels 2.42
… For he tells us that He addressed them in these terms: “Ye will surely say unto me, Physician, heal thyself: whatsoever we have heard done in Capharnaum, do also here in thy country;”
Giovanni Cassiano † 435 d.C. The Twelve Books on the Institutes of the Cœnobia, and the Remedies for the Eight Principal Faults 8.5
… For he who wants to heal another’s wound ought to be in good health and free from every affection of weakness himself, lest that saying of the gospel should be used to him, “Physician, first heal thyself;”
Giovanni Cassiano † 435 d.C. The Conferences of John Cassian 16.23
… “Bear ye one another’s burdens, and so fulfil the law of Christ.” For a weak man will never support a weak man, nor can one who is suffering in the same way, bear or cure one in feeble health, but one who is himself not subject to infirmity brings remedies to one in weak health. For it is rightly said to him: “Physician, heal thyself.”
4:24
Taziano il Siro † 180 d.C. The Diatessaron 17
… And his sisters, all of them, [42] lo, are they not all with us? Whence hath this man all these things? And they were in doubt concerning him. And Jesus knew their opinion, and said unto them, Will ye haply say unto me this proverb, Physician, heal first thyself: and all that [43] we have heard that thou didst in Capernaum, do here also in thine own city?
Tertulliano † 220 d.C. The Five Books Against Marcion 4.8
… But Christ will be (the Christ) of the prophets, wheresoever He is found in accordance with the prophets. And yet even at Nazareth He is not remarked as having preached anything new, whilst in another verse He is said to have been rejected by reason of a simple proverb.
san Girolamo † 420 d.C. The Letters of St. Jerome 14.7
7. I know you will rejoin that you possess nothing. Why, then, if you are so well prepared for battle, do you not take the field? Perhaps you think that you can wage war in your own country, although the Lord could do no signs in His? Why not? you ask. Take the answer which comes to you with his authority: “No prophet is accepted in his own country.”
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 15.23
23. “The woman saith unto Him, Sir, I see that thou art a prophet.” The husband begins to come, he is not yet fully come. She accounted the Lord a prophet, and a prophet indeed He was; for it was of Himself He said, that “a prophet is not without honor, save in his own country.”
4:25
Taziano il Siro † 180 d.C. The Diatessaron 17
… and all that [43] we have heard that thou didst in Capernaum, do here also in thine own city? And he said, Verily I say unto you, A prophet is not received in his own city, nor among [44] his brethren: for a prophet is not despised, save in his own city, and among his own [45] kin, and in his own house.
sant'Ambrogio † 397 d.C. Concerning Widows 3
14. To return to what was treated of above, what is the meaning of the fact that when there was a very great famine in all the land, yet the care of God was not wanting to the widow, and the prophet was sent to sustain her? And when in this story the Lord warns me that He is about to speak in truth,
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 48
But in Luke He puts examples also of this, saying, that neither did Elias come unto His own, but to the stranger widow; neither by Eliseus was any other leper healed, but the stranger Naaman;
san Giovanni Crisostomo † 407 d.C. Homilies on Second Corinthians 19
… For what could be more manly than that woman who both against the tyranny of nature, and against the force of hunger, and against the threat of death, stood nobly fast, and proved stronger than all? Hear at least how Christ proclaimeth her. For, saith He, “there were many widows in the days of Elias, and to none of them was the prophet sent but to her.” (
4:26
Taziano il Siro † 180 d.C. The Diatessaron 17
… for a prophet is not despised, save in his own city, and among his own [45] kin, and in his own house. Verily I say unto you, In the days of Elijah the prophet, there were many widows among the children of Israel, when the heaven held back [46] three years and six months,
4:27
Taziano il Siro † 180 d.C. The Diatessaron 17
… Verily I say unto you, In the days of Elijah the prophet, there were many widows among the children of Israel, when the heaven held back [46] three years and six months, and there was a great famine in all the land; and Elijah [Arabic, p. 69] was not sent to one of them, save to Zarephath of Sidon, to a woman that was [47] a widow.
Tertulliano † 220 d.C. An Answer to the Jews 13
Again, the mystery of this “tree” we read as being celebrated even in the Books of the Reigns. For when the sons of the prophets were cutting “wood” with axes on the bank of the river Jordan, the iron flew off and sank in the stream; and so, on Elisha
Tertulliano † 220 d.C. The Five Books Against Marcion 4.9
… nor can he be regarded as having despised pollution, who had not in fact any material capacity for it; nor, in like manner, as having destroyed the law, who had escaped defilement from the occasion of his phantom nature, not from any display of virtue. If, however, the Creator’s prophet Elisha cleansed Naaman the Syrian alone, to the exclusion of
Tertulliano † 220 d.C. The Five Books Against Marcion 4.35
… But enough has been already said on this point in a former passage. Now, although He said in a preceding chapter,
Tertulliano † 220 d.C. The Five Books Against Marcion 4.44.4
… In xvii. 10 he left out all the words after λέγετε . He made many alterations in the story of the ten lepers; he left out part of ver. 12, all of ver. 13, and altered ver. 14 , reading thus: “There met Him ten lepers; and He sent them away, saying, Show yourselves to the priest;” after which he inserted a clause from
Giovanni Cassiano † 435 d.C. The Conferences of John Cassian 15.1
… On which subject Luke the Evangelist says: “And Jesus could not there do any mighty work because of their unbelief.” Whence also the Lord Himself says: “Many lepers were in Israel in the days of Elisha the prophet, and none of them was cleansed but Naaman the Syrian.”
4:28
Taziano il Siro † 180 d.C. The Diatessaron 17
… And many lepers were among the children of Israel in the days of Elisha the prophet; but not one of them was cleansed, save Naaman the Nabathæan. [48] And he was not able to do there many mighty works, because of their unbelief; [49] except that he laid his hand upon a few of the sick, and healed them . And he marvelled [50] at their lack of faith.
4:29
Taziano il Siro † 180 d.C. The Diatessaron 17
… [48] And he was not able to do there many mighty works, because of their unbelief; [49] except that he laid his hand upon a few of the sick, and healed them . And he marvelled [50] at their lack of faith. And when those who were in the synagogue heard, [51] they were all filled with wrath; and they rose up,
Tertulliano † 220 d.C. The Five Books Against Marcion 4.8
… But Christ will be (the Christ) of the prophets, wheresoever He is found in accordance with the prophets. And yet even at Nazareth He is not remarked as having preached anything new, whilst in another verse He is said to have been rejected
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 32
I. Such then is the account of the Son, and in this manner He has escaped those who would stone Him, passing through the midst of them.
4:30
Taziano il Siro † 180 d.C. The Diatessaron 17
… And he marvelled [50] at their lack of faith. And when those who were in the synagogue heard, [51] they were all filled with wrath; and they rose up, and brought him forth outside the city, and brought him to the brow of the hill upon which their city was built, that [52] they might cast him from its summit:
Tertulliano † 220 d.C. The Five Books Against Marcion 4.44.3
3. He further eliminated the history of the temptation. That part of chap. iv . which narrates Christ’s going into the synagogue at Nazareth and reading out of Isaiah he also rejected, and all afterwards to the end of
sant'Atanasio di Alessandria † 373 d.C. Defence of His Flight. (Apologia de Fuga.) 12
… Jesus therefore walked no more openly among the Jews; but went thence into the country near to the wilderness .’ Again, when our Saviour said, ‘Before Abraham was, I am,’ ‘the Jews took up stones to cast at Him; but Jesus hid Himself, and went out of the temple .’ And ‘going through the midst of them, He went His way,’ and ‘so passed by
sant'Atanasio di Alessandria † 373 d.C. Defence of His Flight. (Apologia de Fuga.) 15
… yet since He was made man for our sakes, He hid Himself when He was sought after before that time came, as we do; when He was persecuted, He fled; and avoiding the designs of His enemies He passed by, and ‘so went through the midst of them
sant'Agostino d'Ippona † 430 d.C. The Harmony of the Gospels 2.25
… just as the writers do in many instances, leaving unnoticed much that intervenes, and, without any express indication of the omissions they are making, proceeding precisely as if what they subjoin, followed actually in literal succession.
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 11.2
… Let us prove it by facts. For when they wished to hold Him, He departed from them. The Gospel says, “And when they would have cast Him headlong from the top of the mountain, He departed from them unhurt.”
4:31
Taziano il Siro † 180 d.C. The Diatessaron 6
… And great amazement [Arabic, p. 25] took hold upon every man. And they talked one with another, and said, What is this word that orders the unclean spirits with power and [45] authority, and they come out? And the news of him spread abroad in all the region which was around them.
Tertulliano † 220 d.C. The Five Books Against Marcion 4.44.2
2. According to Irenæus, Epiphanius, and Theodoret, he rejected the genealogy and baptism of Christ; whilst from Tertullian’s statement (chap. vii.) it seems likely that he connected what part of chap. iii.— vers. 1, 2 —he chose to retain, with
Origene † 254 d.C. Origen's Commentary on the Gospel of John 10.9
… and the unclean spirit, tearing him and crying with a loud voice, came out of him. And they were all amazed.” And at Capernaum Simon’s mother-in-law is cured of her fever. And Mark adds that when evening was come all those were cured who were sick and who were possessed with demons. Luke’s report is very like Mark’s about Capernaum.
4:32
Taziano il Siro † 180 d.C. The Diatessaron 6
… And great amazement [Arabic, p. 25] took hold upon every man. And they talked one with another, and said, What is this word that orders the unclean spirits with power and [45] authority, and they come out? And the news of him spread abroad in all the region which was around them.
Tertulliano † 220 d.C. The Five Books Against Marcion 4.7
… But “they were all astonished at His doctrine.” Of course they were; “for, says (St. Luke), “His word was with power
Tertulliano † 220 d.C. The Five Books Against Marcion 4.13
… Accordingly turn over the prophets, and learn therefrom His entire course. “Into the high mountain,” says Isaiah, “get Thee up, who bringest good tidings to Sion; lift up Thy voice with strength, who bringest good tidings to Jerusalem.” “They were mightily astonished at His doctrine; for He was teaching as one who had power.”
4:33
Taziano il Siro † 180 d.C. The Diatessaron 6
[40] And he taught them on the sabbaths. And they wondered because of his doctrine: [41] for his word was as if it were authoritative.
Tertulliano † 220 d.C. The Five Books Against Marcion 4.7
… or else will have to be adjudged a deceiver since He taught in accordance with One whom He had come to oppose. In the same passage, “the spirit of an unclean devil” exclaims: “What have we to do with Thee, Thou Jesus? Art Thou come to destroy us? I know Thee who Thou art, the Holy One of God.”
4:34
sant'Ignazio di Antiochia † 108 d.C. Epistle to the Ephesians: Syriac Version 19
… And here, at the manifestation of the Son, magic began to be destroyed, and all bonds were loosed; and the ancient kingdom and the error of evil was destroyed. Henceforward all things were moved together, and the destruction of death was devised, and there was the commencement of that which was perfected in God.
Taziano il Siro † 180 d.C. The Diatessaron 6
[40] And he taught them on the sabbaths. And they wondered because of his doctrine: [41] for his word was as if it were authoritative. And there was in the synagogue [42] a man with an unclean devil, and he cried out with a loud voice, and said,
Tertulliano † 220 d.C. The Five Books Against Marcion 5.6
… world as the Creator’s, since the apostle imputes ignorance to them , whereas even the devil according to our Gospel recognised Jesus in the temptation, and, according to the record which is common to both (Marcionites and ourselves) the evil spirit knew that Jesus was the Holy One of God, and that Jesus was His name, and that He was come to destroy them.
Archelao † fl. 278 d.C. The Acts of the Disputation with the Heresiarch Manes 48
… But supposing that, as you say, Peter was pronounced blessed on the ground of his having said what was true, and that that messenger was reproved on account of the error he committed, tell me then why it is, that when the devils confessed Him, and said, “We know Thee, who Thou art, the holy God,”
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 11.6
… But he that believeth not the Son shall not see life, but the wrath of God abideth on him . And John testified concerning Him, saying, And we beheld His glory, glory as of the only-begotten from the father,—full of grace and truth : at whom the devils trembled and said, Ah! what have we to do with Thee, Jesus, Thou Son of the living God
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 3.11
… For our faith purifies the heart; but their faith makes them guilty. For they do wickedly, and therefore say they to the Lord, “What have we to do with Thee?” When thou hearest the devils say this, thinkest thou that they do not acknowledge Him? “We know,” they say, “who Thou art: Thou art the Son of God.”
4:35
Taziano il Siro † 180 d.C. The Diatessaron 6
… [41] for his word was as if it were authoritative. And there was in the synagogue [42] a man with an unclean devil, and he cried out with a loud voice, and said, Let me alone; what have I to do with thee, thou Jesus of Nazareth? art thou come for our [43] destruction? I know thee who thou art, thou Holy One of God.
sant'Agostino d'Ippona † 430 d.C. The Harmony of the Gospels 4.2
… For how could the unclean spirit have been “tearing him,” or, as some codices have it, “tormenting him,” if, as Luke says, he “hurt him not”? Luke, however, gives the notice in full, thus: “And when the devil had thrown him in the midst, he came out of him, and “hurt him not.”
4:36
Taziano il Siro † 180 d.C. The Diatessaron 6
… what have I to do with thee, thou Jesus of Nazareth? art thou come for our [43] destruction? I know thee who thou art, thou Holy One of God. And Jesus rebuked him, and said, Stop up thy mouth, and come out of him. And the demon threw him [44] in the midst and came out of him, having done him no harm.
4:37
Taziano il Siro † 180 d.C. The Diatessaron 6
… And the demon threw him [44] in the midst and came out of him, having done him no harm. And great amazement [Arabic, p. 25] took hold upon every man. And they talked one with another, and said, What is this word that orders the unclean spirits with power and [45] authority, and they come out?
4:38
Taziano il Siro † 180 d.C. The Diatessaron 6
[46] And when Jesus went out of the synagogue, he saw a man sitting among the publicans, named Matthew: and he said unto him, Come after me. And he rose, and followed him.
sant'Ambrogio † 397 d.C. Concerning Widows 9
54. “She was taken,” it is said, “with a great fever, and they besought him for her.”
sant'Ambrogio † 397 d.C. Concerning Widows 10
… and is wont to visit not only the rich but also the poor and the servants of the poor. And so now He comes, when called upon, to Peter’s mother-in-law. “And He stood over her and rebuked the fever, and it left her, and immediately she arose and ministered unto them.”
sant'Agostino d'Ippona † 430 d.C. The Harmony of the Gospels 2.21
… For Mark brings in this narrative before his account of that cleansing of the leper which he would appear to have placed after the delivery of the sermon on the mount; which discourse, however, he has left unrelated. And thus, too, Luke
4:39
Taziano il Siro † 180 d.C. The Diatessaron 6
[47, 48] And Jesus came to the house of Simon and Andrew with James and John. And Simon’s wife’s mother was oppressed with a great fever, and they besought him for [49] her.
san Gregorio di Nissa † 395 d.C. On the Making of Man 25.7
… for by “rebuking the fever” which was fiercely consuming Simon’s wife’s mother, He produced so great a removal of the evil as to enable her who was already expected to be near death, to “minister
sant'Ambrogio † 397 d.C. Concerning Widows 9
… And, finally, when Simon’s mother-in-law was lying sick with violent fever, Peter and Andrew besought the Lord for her: “And He stood over her and commanded the fever and it left her, and immediately she arose and ministered unto them.”
4:40
Taziano il Siro † 180 d.C. The Diatessaron 6
… And Simon’s wife’s mother was oppressed with a great fever, and they besought him for [49] her. And he stood over her and rebuked her fever, and it left her, and immediately [50] she rose and ministered to them. And at even they brought to him many that had [51] demons: and he cast out their devils with the word.
Tertulliano † 220 d.C. The Five Books Against Marcion 4.8
is even a sentence worthy of a place in the world’s wisdom. In short, He did himself touch others, upon whom He laid His hands, which were capable of being felt, and conferred the blessings of healing,
sant'Agostino d'Ippona † 430 d.C. The Harmony of the Gospels 2.22
… and He laid His hands on every one of them, and healed them. And devils also came out of many, crying out, and saying, Thou art Christ the Son of God. And He, rebuking them, suffered them not to speak: for they knew that He was Christ. And when it was day, He departed and went into a desert place.”
4:41
Taziano il Siro † 180 d.C. The Diatessaron 6
… And all that had sick, their diseases being divers and malignant, brought them unto him. And he laid his hand [52] on them one by one and healed them: that that might be fulfilled which was said [53] in the prophet Isaiah, who said, He taketh our pains and beareth our diseases. And [54] all the city was gathered together unto the door of Jesus.
Tertulliano † 220 d.C. The Five Books Against Marcion 4.8
… Whatever were the cures which Jesus effected, He is mine. We will come, however, to the kinds of cures. To liberate men, then, from evil spirits, is a cure of sickness. Accordingly, wicked spirits (just in the manner of our former example) used to go forth with a testimony, exclaiming, “Thou art the Son of God,”
sant'Atanasio di Alessandria † 373 d.C. Life of Antony. (Vita Antoni.) 16
26. ‘Wherefore the prophet sent by the Lord declared them to be wretched, saying: “Wo is he who giveth his neighbours to drink muddy destruction .” For such practices and devices are subversive of the way which leads to virtue. And the Lord Himself, even if the demons spoke the truth,—for they said truly “Thou art the Son of God
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 10.15
… The Prophet was not ignorant of Him, when He said, and announceth unto men His Christ . Moses also knew Him, Isaiah knew Him, and Jeremiah; not one of the Prophets was ignorant of Him. Even devils recognised Him, for He rebuked them, and the Scripture says, because they knew that He was Christ
sant'Ambrogio † 397 d.C. Exposition of the Christian Faith 3.14
119. Those mountains, then, are fallen, and it is revealed that in Christ was the substance of God, in the words of those who had seen Him: “Truly Thou art the Son of God,”
sant'Agostino d'Ippona † 430 d.C. The Harmony of the Gospels 1.15
… Nor should that seem incredible. For we also read in the Gospel that the demons confessed Him;
sant'Agostino d'Ippona † 430 d.C. The Harmony of the Gospels 4.3
4. The same Mark continues as follows: “And there came a leper to Him, beseeching Him, and kneeling down to Him, and saying unto Him, If thou wilt, thou canst make me clean;” and so on, down to where it is said, “And they cried out, saying, Thou art the Son of God: and He straightway charged them that they should not make Him known.” Luke
4:42
Taziano il Siro † 180 d.C. The Diatessaron 7
… And Simon and those that were with [3] him sought him. And when they found him, they said unto him, All the people seek for [4] thee. He said unto them, Let us go into the adjacent villages and towns, that I may [5] preach there also; for to this end did I come.
Tertulliano † 220 d.C. The Five Books Against Marcion 4.8
… He fell, too, into another false position —of prevarication, when he permitted himself to be feared by the demons as the Son of the Creator, that he might drive them out, not indeed by his own power, but by the authority of the Creator. “He departed, and went into a desert place.”
4:43
Taziano il Siro † 180 d.C. The Diatessaron 7
… And when they found him, they said unto him, All the people seek for [4] thee. He said unto them, Let us go into the adjacent villages and towns, that I may [5] preach there also; for to this end did I come. And the multitudes were seeking him, and came till they reached him; and they took hold of him, that he should not [6] go away from them.
4:44
Taziano il Siro † 180 d.C. The Diatessaron 6
… They said unto him, Yesterday at the seventh hour the fever left [33] him. And his father knew that that was at that hour in which Jesus said unto him, [34] Thy son is alive. And he believed, he and the whole people of his house. And this [35] is the second sign which Jesus did when he returned from Judæa to Galilee.
4:1
Teofilatto † 1107
Christ is tempted after His baptism, shewing us that after we are baptized, temptations await us. Hence it is said, But Jesus being full of the Holy Spirit, &c.
san Cirillo di Alessandria † 444 d.C.
God said in times past, My Spirit shall not always abide in men, for that they are flesh. (Gen. 6:3. Vulg.) But now that we have been enriched with the gift of regeneration by water and the Spirit, we are become partakers of the Divine nature by participation of the Holy Spirit. But the first-born among many brethren first received the Spirit, who Himself also is the giver of the Spirit, that we through Him might also receive the grace of the Holy Spirit.
Origene † 253 d.C.
When therefore you read that Jesus was full of the Holy Spirit, and it is written in the Acts concerning the Apostles, that they were filled with the Holy Spirit, you must not suppose that the Apostles were equal to the Saviour. For as if you should say, These vessels are full of wine or oil, you would not thereby affirm them to be equally full, so Jesus and Paul were full of the Holy Spirit, but Paul’s vessel was far less than that of Jesus, and yet each was filled according to its own measure. Having then received baptism, the Saviour, being full of the Holy Spirit, which came upon Him from heaven in the form of a dove, was led by the Spirit, because, as many as are led by the Spirit, they are the sons of God, (Rom. 8:14.) but He was above all, especially the Son of God.
san Beda † 735 d.C.
That there might be no doubt by what Spirit He was led, while the other Evangelists say, into the wilderness, Luke has purposely added, And he was led by the Spirit into the wilderness for forty days. That no unclean spirit should be thought to have prevailed against Him, who being full of the Holy Spirit did whatever He wished.
Un espositore greco Severus.
But if we order our lives according to our own will, how was He led about unwillingly? Those words then, He was led by the Spirit, have some meaning of this kind: He led of His own accord that kind of life, that He might present an opportunity to the tempter.
san Basilio Magno † 379 d.C.
For not by word provoking the enemy, but by His actions rousing him, He seeks the wilderness. For the devil delights in the wilderness, he is not wont to go into the cities, the harmony of the citizens troubles him.
sant'Ambrogio † 397 d.C.
He was led therefore into the wilderness, to the intent that He might provoke the devil, for if the one had not contended, the other it seems had not conquered. In a mystery, it was to deliver that Adam from exile who was cast out of Paradise into the wilderness. By way of example, it was to shew us that the devil envies us, whenever we strive after better things; and that then we must use caution, lest the weakness of our minds should lose us the grace of the mystery. Hence it follows: And he was tempted of the devil.
san Cirillo di Alessandria † 444 d.C.
Behold, He is among the wrestlers, who as God awards the prizes. He is among the crowned, who crowns the heads of the saints.
san Gregorio Magno † 604 d.C. 3. Mor. sup. Job 2.
Our enemy was however unable to shake the purpose of the Mediator between God and men. For He condescended to be tempted outwardly, yet so that His soul inwardly, resting in its divinity, remained unshaken.
Origene † 253 d.C.
But Jesus is tempted by the devil forty days, and what the temptations were we know not. They were perhaps omitted, as being greater than could be committed to writing.
san Basilio Magno † 379 d.C.
Or, the Lord remained for forty days untempted, for the devil knew that He fasted, yet hungered not, and dared not therefore approach Him. Hence it follows: And he eat nothing in those days. He fasted indeed, to shew that He who would gird Himself for struggles against temptation must be temperate and sober.
sant'Ambrogio † 397 d.C.
There are three things which united together conduce to the salvation of man; The Sacrament, The Wilderness, Fasting. No one who has not rightly contended receives a crown, but no one is admitted to the contest of virtue, except first being washed from the stains of all his sins, he is consecrated with the gift of heavenly grace.
san Gregorio Nazianzeno † 390 d.C. Orat. 40.
He fasted in truth forty days, eating nothing. (For He was God.) But we regulate our fasting according to our strength, although the zeal of some persuades them to fast beyond what they are able.
san Basilio Magno † 379 d.C. ex Const. Mon.
But we must not however so use the flesh, that through want of food our strength should waste away, nor that by excess of mortification our understandings wax dull and heavy. Our Lord therefore, once performed this work, but during this whole succeeding time He governed His body with due order, and so in like manner did Moses and Elias.
san Giovanni Crisostomo † 407 d.C. Hom. 13. in Matt.
But very wisely, He exceeded not their number of days, lest indeed He should be thought to have come in appearance only, and not to have really received the flesh, or lest the flesh should seem to be something beyond human nature.
sant'Ambrogio † 397 d.C.
But mark the mystical number of days. For you remember that for forty days the waters of the deep were poured forth, and by sanctifying a fast of that number of days, He brings before us the returning mercies of a calmer sky. By a fast of so many days also, Moses earned for himself the understanding of the law. Our fathers being for so many years settled in the wilderness, obtained the food of Angels.
sant'Agostino † 430 d.C. de Con. Ev. lib. ii. c. 4.
Now that number is a sacrament of our time and labour, in which under Christ’s discipline we contend against the devil, for it signifies our temporal life. For the seasons of the year run in courses of four, but forty contains four tens. Again, those ten are completed by the number one successively advancing up to four. This plainly shews that the fast of forty days, i. e. the humiliation of the soul, the Law and the Prophets have consecrated by Moses and Elias, the Gospel by the fast of our Lord Himself.
san Basilio Magno † 379 d.C. ubi sup.
But because not to suffer hunger is above the nature of man, our Lord took upon Himself the feeling of hunger, and submitted Himself as it pleased Him to human nature, both to do and to suffer those things which were His own. Hence it follows: And those days being ended, he was a hungered. Not forced to that necessity which overpowers nature, but as if provoking the devil to the conflict. For the devil, knowing that wherever hunger is there is weakness, sets about to tempt Him, and as the deviser or inventer of temptations, Christ permitting him tries to persuade Him to satisfy His appetite with the stones. As it follows; But the devil said unto him, If thou art the Son of God, command these stones that they be made bread.
sant'Ambrogio † 397 d.C.
There are three especial weapons which we are taught the devil is wont to arm himself with, that he may wound the soul of man. One is of the appetite, another of boasting, the third ambition. He began with that wherewith he had already conquered, namely, Adam. Let us then beware of the appetite, let us beware of luxury, for it is a weapon of the devil. But what mean his words, If thou art the Son of God, unless he had known that the Son would come, but supposed Him not to have come from the weakness of His body. He first endeavours to find Him out, then to tempt Him. He professes to trust Him as God, then tries to deceive Him as man.
Origene † 253 d.C.
When a father is asked by his son for bread, he does not give him a stone for bread, but the devil like a crafty and deceitful foe gives stones for bread.
san Basilio Magno † 379 d.C. ubi sup.
He tried to persuade Christ to satisfy His appetite with stones, i. e. to shift his desire from the natural food to that which was beyond nature or unnatural.
Origene † 253 d.C.
I suppose also that even now at this very time the devil shews a stone to men that he may tempt them to speak, saying to them, Command this stone to be made bread. If thou seest the heretics devouring their lying doctrines as if they were bread, know that their teaching is a stone which the devil shews them.
san Basilio Magno † 379 d.C. ubi sup.
But Christ while He vanquishes temptation, banishes not hunger from our nature, as though that were the cause of evils, (which is rather the preservative of life, but confining nature within its proper bounds, shews of what kind its nourishment is, as follows; And Jesus answered him, saying, It is written, Man shall not live by bread alone.
Teofilatto † 1107
As if He said, Not by bread alone is human nature sustained, but the word of God is sufficient to support the whole nature of man. Such was the food of the Israelites when they gathered manna during the space of forty years, and when they delighted in the taking of quails. (Exod. 16:15, Numb. 11:32) By the Divine counsel Elias had the crows to entertain him; (1 Kings 17:6) Elisha fed his companions on the herbs of the field. (2 Kings 4:44.)
san Cirillo di Alessandria † 444 d.C.
Or, our earthly body is nourished by earthly food, but the reasonable soul is strengthened by the Divine Word, to the right ordering of the spirit.
san Gregorio Nazianzeno † 390 d.C. Poem. Mor. x. 624.
For the body nourishes not our immaterial nature.
san Gregorio di Nissa † 395 d.C. in Eccles. Hom. 5.
Virtue then is not sustained by bread, nor by flesh does the soul keep itself in health and vigour, but by other banquets than these is the heavenly life fostered, and increased. The nourishment of the good man is chastity, his bread, wisdom, his herbs, justice, his drink, freedom from passion, his delight, (εὐφροσύνη quasi ex εὐφρόνειν) to be rightly wise.
sant'Ambrogio † 397 d.C.
You see then what kind of arms He uses to defend man against the assaults of spiritual wickedness, and the allurements of the appetite. He does not exert His power as God, (for how had that profited me,) but as man He summons to Himself a common aid, that while intent upon the food of divine reading He may neglect the hunger of the body, and gain the nourishment of the word. For he who seeks after the word cannot feel the want of earthly bread; for divine things doubtless make up for the loss of human. At the same time by saying, Man lives not by bread alone, He shews that man was tempted, that is, our flesh which He assumed, not His own divinity.
Il testo latino
Theophylactus
Post Baptismum Christus tentatur, innuens nobis quod postquam erimus baptizati, tentationes imminent nobis; unde dicitur Iesus autem plenus spiritu sancto regressus est a Iordane
Cyrillus
Dudum dixit Deus: non permanebit spiritus meus in hominibus istis, eo quod sunt caro; ubi vero regeneratione per aquam et spiritum ditati sumus, facti sumus divinae naturae participes per spiritus sancti participationem. Primogenitus autem in multis fratribus, primus recepit spiritum, qui et spiritus dator est, ut etiam ad nos per ipsum perveniat gratia spiritus sancti
Origenes in Lucam
Quando igitur legis Iesum plenum spiritu sancto, et in actibus scribitur de apostolis, quod repleti fuerint spiritu sancto, vide ne aequales putes esse apostolos salvatori: quomodo enim si volueris dicere, haec vasa plena sunt vino vel oleo, non statim dices, quod aequali mensura sunt plena; sic et Iesus et Paulus pleni erant spiritu sancto; sed vas Pauli multo minus erat quam Iesu, et tamen erat secundum mensuram suam utrumque repletum. Accepto itaque Baptismo, salvator plenus spiritu sancto, qui super eum in specie columbae de caelis venerat, ducebatur a spiritu: quia quotquot spiritu Dei ducuntur, hi filii Dei sunt; iste autem supra omnes proprie filius Dei est
Beda
Ne cui autem veniret in dubium a quo spiritu ductum sive expulsum, alii Evangelistae dicerent in desertum, consulte Lucas demum intulit et agebatur in desertum a spiritu quadraginta diebus: ne quid contra eum valuisse spiritus putaretur immundus, qui plenus spiritu sancto quaecumque volebat, agebat
Graecus
Si vero nos arbitrio proprio nostram vitam disponimus, quomodo ipse trahebatur invitus? Quod ergo dicitur agebatur spiritu, huiusmodi habet intellectum: sponte spiritualem duxit conversationem, ut locum exhiberet tentanti
Basilius
Non enim verbo provocans inimicum, sed opere incitans quaerit desertum: delectatur enim Diabolus in deserto, non patitur esse in urbibus, contristat ipsum concordia civium
Ambrosius
Agebatur igitur consilio in desertum, ut Diabolum provocaret: nam nisi ille certasset, non mihi iste vicisset: mysterio, ut illum Adam de exilio liberaret qui de Paradiso in desertum eiectus est; exemplo, ut ostenderet nobis Diabolum ad meliora tendentibus invidere, et tunc magis esse cavendum ne mysterii gratiam deserat mentis infirmitas; unde sequitur et tentabatur a Diabolo
Cyrillus
Ecce factus est in athletis iubens agones Deus in his, qui coronat sanctorum vertices
Gregorius Moral
Hostis tamen noster mentem mediatoris Dei et hominum tentatione quassare non valuit: sic enim dignatus est tentationes exterius suscipere, ut tamen eius mens interius divinitati inhaerens inconcussa permaneret
Origenes in Lucam
Tentatur autem Iesus a Diabolo quadraginta diebus; et quae fuerint tentamenta nescimus; quae ideo forsitan praetermissa sunt, quia maiora erant quam ut litteris traderentur
Basilius
Vel dominus per quadragenam intentatus mansit; noverat enim Diabolus quod ieiunabat et non famescebat; et ideo non audebat accedere; unde sequitur et nihil manducavit in diebus illis: ieiunavit siquidem, ostendens quod illi qui se vult ad pugnas tentationum accingere, sobrietas est necessaria
Ambrosius in Lucam
Tria igitur sunt quae ad usum proficiunt salutis humanae: sacramentum, desertum et ieiunium. Nemo nisi qui legitime certaverit, coronatur; nemo autem ad certamen virtutis admittitur, nisi prius ab omnibus ablutus maculis delictorum, gratiae caelestis munere consecretur
Gregorius Nazianzenus
Quadraginta siquidem diebus ieiunavit nihil manducans: erat enim Deus: nos autem ieiunium possibilitati proportionamus, licet zelus aliquibus progredi suadeat ultra posse
Basilius
Sed tamen non sic utendum est carne ut per egestatem alimenti naturalis vigor eius solvatur; neque ut ad ultimum torporem intellectus urgeatur per dissolutionis excessum. Unde dominus noster semel hoc peregit, sed per totum consequens tempus ordine debito gubernavit corpus; et similiter Moyses et Elias
Chrysostomus
Valde autem prudenter factum est quod in ieiunando eorum non excessit numerum; ne scilicet putaretur apparenter venisse, non autem recepisse veram carnem, aut praeter humanam esse naturam
Ambrosius
Quadraginta autem dierum mysticum numerum recognoscis: tot enim diebus aquas abyssi effusas esse meministi, et tot ieiunio dierum sanctificato refusam caeli serenioris ostendit clementiam, tot ieiunio dierum Moyses perceptionem legis emeruit, tot annos in eremo constituti patres panem Angelorum consecuti sunt
Augustinus de Cons. Evang
Numerus autem iste laboriosi huius temporis sacramentum est, quo sub disciplina regis Christi adversus Diabolum dimicamus. Hic enim numerus temporalem vitam significat: tempora enim annorum quadripartitis vicibus currunt: quadraginta autem quater habent decem: porro ipsa decem ab uno usque ad quatuor progrediente numero consummantur; quod declarat quod quadraginta dierum ieiunium, hoc est humiliationem animae, consecravit et lex et prophetae per Moysen, et Eliam, et Evangelium per ipsius domini ieiunium
Basilius
Verum quia non esurire supra hominem est, assumpsit dominus passionem famis, indicans eam non esse peccatum, et concessit cum voluit naturae humanae quae sua sunt pati et agere; unde sequitur et consummatis illis esuriit, non coactus ad necessitatem quae praeest naturae, sed quasi provocans Diabolum ad duellum: sentiens enim Diabolus, quia ubi fames, ibi imbecillitas, aggreditur ad tentandum; et quasi tentationum excogitator, famem Christo patienti suadebat lapidibus appetitum sedare; unde sequitur dixit autem illi Diabolus: si filius Dei es, dic lapidi huic ut panis fiat
Ambrosius
Tria praecipue docemur tela esse Diaboli, quibus ad convulnerandam mentem hominis consuevit armari: gulae unum, aliud iactantiae, tertium ambitionis. Inde ergo coepit unde iam vicit, scilicet Adam. Discamus igitur cavere gulam, cavere luxuriam, quia telum est Diaboli. Sed quid sibi vult talis sermo: si filius Dei es, nisi quia cognoverat Dei filius esse venturum, sed venisse per hanc infirmitatem corporis non putabat? Aliud est explorantis, aliud tentantis: ideo profitetur se credere, et homini conatur illudere
Origenes in Lucam
Rogato autem patre a filio panem, nec dante lapidem pro pane, iste quasi adversarius et fallax, pro pane dabat lapidem
Basilius
Suadebat quidem lapidibus appetitum sedare; hoc est, permutare desiderium ab alimento naturali ad existentia praeter naturam
Origenes
Puto etiam quod usque hodie lapidem Diabolus ostendit, ut hortetur singulos ad loquendum: dic ut lapis iste panis fiat. Si videris haereticos dogmatum suorum mendacium pro pane comedere, scito lapidem eorum esse sermonem, quem monstrat eis Diabolus
Basilius
Dissipator autem tentationum Christus non repellit a natura famem; unde sequitur et respondit ad illum Iesus: scriptum est, quia non in solo pane vivit homo, sed in omni verbo Dei
Theophylactus
Quasi dicat: non solis panibus humana natura sustentatur; immo sufficit verbum Dei ad nutriendum universam naturam humanam. Taliter pastus est Israeliticus populus, colligens annis quadraginta manna, et gaudens volatilium praeda. Divino consilio Elias convivas habuit corvos; Eliseus herbis agrestibus socios nutrivit
Cyrillus
Vel aliter. Terrenis cibis terrenum nostrum alitur corpus; anima vero rationalis divino verbo vigoratur ad bonam habitudinem spiritus: non enim naturam incorpoream corpus alit
Gregorius Nyssenus
Unde non alitur virtus pane, nec per carnes bene se habet anima et pinguescit: aliis epulis vita sublimis educatur et crescit: nutrimentum boni castitas, panis sapientia, pulmentum iustitia, potus impassibilis status, delectatio bene sapere
Ambrosius
Vides igitur quo genere utatur armorum, quo hominem a spiritualis nequitiae incursione defendat adversum incitamenta gulae: non enim quasi Deus utitur potestate: quid enim mihi proderat? Sed quasi homo commune sibi accepit auxilium, ut divino pabulo lectionis intentus famem corporis negligat, alimentum verbi acquirat: non enim potest qui verbum sequitur, panem desiderare terrenum: humanis enim divina praestare non dubium est. Simul cum dicit non in solo pane vivit homo, ostendit hominem esse tentatum, hoc est susceptionem nostram, non suam divinitatem
4:5
Teofilatto † 1107
The enemy had first assailed Christ by the temptation of the appetite, as also he did Adam. He next tempts Him with the desire of gain or covetousness, shewing Him all the kingdoms of the world. Hence it follows, And the devil taking him up.
san Gregorio Magno † 604 d.C. Hom. 6. in Ev.
What marvel that He permitted Himself to be led by the devil into the mountains, who even endured to be crucified in His own body?
Teofilatto † 1107
But how did the devil shew Him all the kingdoms of the world? Some say that he presented them to Him in imagination, but I hold that he brought them before Him in visible form and appearance.
Tito di Bostra † 378 d.C.
Or, the devil described the world in language, and as he thought brought it vividly before our Lord’s mind as though it were a certain house.
sant'Ambrogio † 397 d.C.
Truly in a moment of time, the kingdoms of this world are described. For here it is not so much the rapid glance of sight which is signified as is declared the frailty of mortal power. For in a moment all this passes by, and oftentimes the glory of this world has vanished before it has arrived. It follows, And he said unto him, I will give thee all this power.
Tito di Bostra † 378 d.C. non occ.
He lied in two respects. For he neither had to give, nor could he give that which he had not; he gains possession of nothing, but is an enemy reduced to fight.
sant'Ambrogio † 397 d.C.
For it is elsewhere said, that all power is from God. (Rom. 13:1.) Therefore from God’s hands comes the disposal of power, the lust of power is from the evil one; power is not itself evil, but he who evilly uses it. What then; is it good to exercise power, to desire honour? Good if it is bestowed upon us, not if it is seized. We must distinguish however in this good itself. There is one good use of the world, another of perfect virtue. It is good to seek God; it is a good thing that the desire of becoming acquainted with God should be hindered by no worldly business. But if he who seeks God, is from the weakness of the flesh, and the narrowness of his mind, often tempted, how much more is he exposed who seeks the world? We are taught then to despise ambition, because it is subject to the power of the devil. But honour abroad is followed by danger at home, and in order to rule others a man is first their servant, and prostrates himself in obedience that he may be rewarded with honours, and the higher he aspires the lower he bends with feigned humility; whence he adds, If thou will fall down and worship me.
san Cirillo di Alessandria † 444 d.C.
And dost thou, whose lot is the unquenchable fire, promise to the Lord of all that which is His own? Didst thou think to have Him for thy worshipper, from dread of whom the whole creation trembles?
Origene † 253 d.C.
Or, to view the whole in another light. Two kings are earnestly contending for a kingdom; The king of sin who reigneth over sinners, that is, the devil; The king of righteousness who ruleth the righteous, that is, Christ. The devil, knowing that Christ had come to take away his kingdom, shews Him all the kingdoms of the world; not the kingdoms of the Persians and of the Medes, but his own kingdom whereby he reigned in the world, whereby some are under the dominion of fornication, others of covetousness. And he shews Him them in a moment of time, that is, in the present course of time, which is but a moment in comparison of eternity. For the Saviour needed not to be shewn for any longer time the affairs of this world, but as soon as He turned His eyes to look, He beheld sins reigning, and men made slaves to vice. The devil therefore says unto Him, Camest Thou to contend with me for dominion? Worship me, and behold I give Thee the kingdom I hold. Now the Lord would indeed reign, but being Righteousness itself, would reign without sin; and would have all nations subject to Him, that they might obey the truth, but would not so reign over others as that He Himself should be subject to the devil. Hence it follows, And Jesus answering said unto him, It is written, Thou shalt worship the Lord thy God.
san Beda † 735 d.C.
The devil saying to our Saviour, If thou wilt fall down and worship me, receives answer that he himself ought rather to worship Christ as his Lord and God.
san Cirillo di Alessandria † 444 d.C. in Thes. 32.
But how comes it that the Son (if as the heretics say a created being) is worshipped? What charge can be brought against those who served the creature and not the Creator, if the Son (according to them a created being) we are to worship as God?
Origene † 253 d.C.
Or else, All these, he says, I would have subject to me, that they might worship the Lord God, and serve Him alone. But dost thou wish sin to begin from Me, which I came hither to destroy?
san Cirillo di Alessandria † 444 d.C.
This command touched him to the quick; for before Christ’s coming he was every where worshipped. But the law of God casting him down from his usurped dominion, establishes the worship of Him alone who is really God.
san Beda † 735 d.C.
But some one may ask how this injunction agrees with the word of the Apostle, which says, Beloved, serve one another. (Gal. 5:13.) In the Greek, δουλεία signifies a common service, (i. e. given either to God or man,) according to which we are bid to serve one another; but λατρεία is the service due to the worship of the Deity, with which we are bid to serve God alone.
Il testo latino
Theophylactus
Primo inimicus Christum de gula tentaverat, sicut et Adam; deinde de cupiditate sive avaritia, in hoc quod ostendit ei omnia regna mundi; unde sequitur et duxit illum Diabolus in montem excelsum, et ostendit ei omnia regna orbis terrae in momento temporis
Gregorius in Evang
Quid mirum si se permisit ab illo in montem duci qui se pertulit etiam a membris ipsius crucifigi?
Theophylactus
Sed qualiter ostendit ei omnia regna orbis terrae? Quidam dicunt, quod mente haec ei ostendit; ego autem dico, quod sensibiliter et in phantasia apparere fecit
Titus
Vel descripsit orbem verbo et velut quamdam domum intentioni eius manifestavit, ut existimabat
Ambrosius
Bene autem in momento temporis saecularia et terrena monstrantur: non enim tam conspectus celeritas indicatur, quam caducae fragilitas potestatis exprimitur. In momento enim cuncta illa praetereunt; et saepe honor saeculi abiit antequam venerit. Sequitur et ait illi: tibi dabo potestatem hanc universam et gloriam illorum, quia mihi tradita sunt, et cui volo do illa
Titus
In utroque mentiebatur: neque enim habebat, nec conferre poterat quo carebat: nullus enim obtinet potestatem, sed ad pugnam est adversarius derelictus
Ambrosius
Alibi enim legitur quia omnis potestas a Deo est; itaque a Deo est potestatum ordinatio, a malo ambitio potestatis; nec est potestas mala, sed is qui male utitur potestate. Quid ergo? Bonum est uti potestate, studere honori? Bonum, si deseratur, non eripiatur. Distingue tamen hoc ipsum bonum; alius enim bonus in saeculo; alius perfectae virtutis usus. Bonum est enim Deum quaerere et cognoscendae divinitatis studium nullis occupationibus impediri. Quod si is qui Deum quaerit, propter fragilitatem carnis et mentis angustias saepe tentatur; quanto magis qui saeculum quaerit, obnoxius est. Docemur ergo ambitionem despicere, eo quod diabolicae subicit potestati
Titus
Habet autem forensis gratia domesticum periculum, et ut dominetur aliis prius servit; curvatur ad obsequium ut honore donetur; et dum vult esse sublimior, simulata humilitate fit vilior; unde subdit tu ergo si adoraveris coram me, erunt tibi omnia subdita
Cyrillus
Quomodo tu, cuius sors est inextinguibilis flamma, qualiter omnium domino quae sua sunt spondes? Putasti cultorem habere, cuius metu tremunt universa?
Origenes in Lucam
Vel aliter totum. Duo reges certatim regnare festinant: peccati rex peccatoribus Diabolus, et iustitiae rex iustis Christus: sciensque Diabolus ad hoc venisse Christum ut regnum eius tolleret, ostendit ei omnia regna mundi: non quidem regnum Persarum et Indorum, sed regnum suum, quomodo regnaret in mundo, quomodo scilicet alii regnentur a fornicatione, alii ab avaritia: et ostendit ei in puncto temporis, hoc est in praesenti temporum cursu, qui ad comparationem aeternitatis puncti obtinet instar: neque enim necessarium habebat salvator ut ei diutius huius saeculi negotia monstrarentur; sed statim ut aciem luminum suorum ad contemplandum vertit, et peccata regnantia, et eos qui regnarentur a vitiis conspexit. Dicit ergo ad eum: venisti ut adversus me de imperio dimices. Adora me, et accipe regnum quod teneo. Verum dominus vult quidem regnare, sed iustitia, ut absque peccato regnet; et vult gentes sibi esse subiectas, ut serviant veritati; nec sic vult regnare ceteris ut ipse regnetur a Diabolo; unde sequitur et respondens Iesus dixit illi: scriptum est: dominum Deum tuum adorabis, et illi soli servies
Beda
Dicens Diabolus salvatori si procidens adoraveris me, e contrario audit, quod ipse magis adorare eum debeat quasi dominum et Deum suum
Cyrillus
Qualiter autem, si, secundum haereticos, filius est creatura, adoratur? Quod crimen inferretur adversus eos qui servierunt creaturae et non creatori, si filium secundum eos creaturam existentem colimus tamquam Deum?
Origenes
Vel aliter. Hos, inquit, omnes propterea mihi volo esse subiectos, ut dominum Deum adorent et ipsi soli serviant; tu autem a me vis incipere peccatum, quod ego dissoluturus huc veni
Cyrillus
Hoc autem mandatum eius tetigit intima; ante adventum enim eius ipse ubique colebatur: lex autem divina eiciens ipsum a dominio usurpato, adorare statuit solum eum qui naturaliter Deus est
Beda
Quaeret autem aliquis quomodo conveniat quod hic praecipitur, soli domino serviendum, apostoli verbo, qui dicit: per caritatem servite invicem. Sed in Graeco dulia intelligitur servitus communis, hoc est sive Deo, sive homini exhibita; latria autem vocatur servitus divinitatis cultui debita. Iubemur ergo per caritatem servire invicem, quod est Graece duleuin; iubemur uni Deo servire, quod est Graece latreuin: unde hic dicitur et illi soli servies; quod est Graece latreuis
4:9
sant'Ambrogio † 397 d.C.
The next weapon he uses is that of boasting, which always causes the offender to fall down; for they who love to boast of the glory of their virtue descend from the stand and vantage ground of their good deeds. Hence it is said, And he led him to Jerusalem.
Origene † 253 d.C.
He followed evidently as a wrestler, gladly setting out to meet the temptation, and saying, as it were, Lead me where you will, and you will find me the stronger in every thing.
sant'Ambrogio † 397 d.C.
It is the fate of boasting, that while a man thinks he is climbing higher, he is by his pretension to lofty deeds brought low. Hence it follows, And he said unto him, If thou art the Son of God, throw thyself down.
sant'Atanasio † 373 d.C. non occ.
The devil entered not into a contest with God, (for he durst not, and therefore said, If thou art the Son of God,) but he contended with man whom once he had power to deceive.
sant'Ambrogio † 397 d.C.
That is truly the devil’s language, which seeks to cast down the soul of man from the high ground of its good deeds, while he shews at the same time both his weakness and malice, for he can injure no one that does not first cast himself down. For he who forsaking heavenly things pursues earthly, rushes as it were wilfully down the self-sought precipice of a falling life. As soon then as the devil perceived his dart blunted, he who had subdued all men to his own power, began to think he had to deal with more than man. But Satan transforms himself into an angel of light, and often from the Holy Scriptures weaves his mesh for the faithful: hence it follows, It is written, He shall give, &c.
Origene † 253 d.C.
Whence knowest thou, Satan, that those things are written? Hast thou read the Prophets, or the oracles of God? Thou hast read them indeed, but not that thyself mightest be the better for the reading, but that from the mere letter thou mightest slay them who are friends to the letter. (2 Cor. 3:6.) Thou knowest that if thou wert to speak from His other books, thou wouldest not deceive.
sant'Ambrogio † 397 d.C.
Let not the heretic entrap thee by bringing examples from the Scriptures. The devil makes use of the testimony of the Scriptures not to teach but to deceive.
Origene † 253 d.C.
But mark how wily he is even in this testimony. For he would fain throw a slur upon the glory of the Saviour, as though He needed the assistance of angels, and would stumble were He not supported by their hands. But this was said not of Christ, but of the saints generally; He needs not the aid of angels, Who is greater than angels. But let this teach thee, Satan, that the angels would stumble did not God sustain them; and thou stumblest, because thou refusest to believe in Jesus Christ the Son of God. But why art thou silent as to what follows, Thou shalt walk upon the asp and the basilisk, (Ps. 91:13.) except that thou art the basilisk, thou art the dragon and the lion?
sant'Ambrogio † 397 d.C.
But the Lord, to prevent the thought that those things which had been prophesied of Him were fulfilled according to the devil’s will, and not by the authority of His own divine power, again so foils his cunning, that he who had alleged the testimony of Scripture, should by Scripture himself be overthrown. Hence it follows, And Jesus answering said, It is said, Thou shalt not tempt the Lord thy God.
san Giovanni Crisostomo † 407 d.C.
For it is of the devil to cast one’s self into dangers, and try whether God will rescue us.
san Cirillo di Alessandria † 444 d.C.
God gives not help to those who tempt Him, but to those who believe on Him. Christ therefore did not shew His miracles to them that tempted Him, but said to them, An evil generation seeketh a sign, and no sign shall be given to them. (Mat. 12:39.)
san Giovanni Crisostomo † 407 d.C.
But mark how the Lord, instead of being troubled, condescends to dispute from the Scriptures with the wicked one, that thou, as far as thou art able, mightest become like Christ. The devil knew the arms of Christ, beneath which he sunk. Christ took him captive by meekness, He overcame him by humility. Do thou also, when thou seest a man who has become a devil coming to meet thee, subdue him in like manner. Teach thy soul to conform its words to those of Christ. For as a Roman judge, who on the bench refuses to hear the reply of one who knows not how to speak as he does; so also Christ, except thou speakest after His manner, will neither hear thee nor protect thee.
san Gregorio di Nissa † 395 d.C. ubi sup.
In lawful contests the battle is terminated either when the adversary surrenders of his own accord to the conqueror, or is defeated in three falls, according to the rules of the art of fighting. Hence it follows, And all the temptation being completed, &c.
sant'Ambrogio † 397 d.C.
He would not have said that all the temptation was ended, had there not been in the three temptations which have been described the materials for every crime; for the causes of temptations are the causes of desire, namely, the delight of the flesh, the pomp of vain-glory, greediness of power.
sant'Atanasio † 373 d.C. non occ.
The enemy came to Him as man, but not finding in Him the marks of his ancient seed, he departed.
sant'Ambrogio † 397 d.C.
You see then that the devil is not obstinate on the field, is wont to give way to true virtue; and if he ceases not to hate, he yet dreads to advance, for so he escapes a more frequent defeat. As soon then as he heard the name of God, he retired (it is said) for a season, for afterwards he comes not to tempt, but to fight openly.
Teofilatto † 1107
Or, having tempted Him in the desert with pleasure, he retires from Him until the crucifixion, when he was about to tempt Him with sorrow.
san Massimo † 662 d.C. lib. ad. piet. ex. 12.
Or the devil had prompted Christ in the desert to prefer the things of the world to the love of God. The Lord commanded him to leave Him, (which itself was a mark of Divine love.) It was afterwards then enough to make Christ appear the false advocate of love to His neighbours, and therefore while He was teaching the paths of life, the devil stirred up the Gentiles and Pharisees to lay traps for Him that He might be brought to hate them. But the Lord, from the feeling of love which He had towards them, exhorted, reproved, ceased not to bestow mercy upon them.
sant'Agostino † 430 d.C. de con. Ev. lib. ii. c. 6.
The whole of this narrative Matthew relates in a similar manner, but not in the same order. It is uncertain therefore which took place first, whether the kingdoms of the earth were first shewn unto Him, and He was afterwards taken up to the pinnacle of the temple; or whether this came first, and the other afterwards. It matters little however which, as long as it is clear that they all took place.
san Massimo † 662 d.C. ut sup.
But the reason why one Evangelist places this event first, and another that, is because vain-glory and covetousness give birth in turn to one another.
Origene † 253 d.C.
But John, who had commenced his Gospel from God, saying, In the beginning was the Word, did not describe the temptation of the Lord, because God can not be tempted, of whom he wrote. But because in the Gospels of Matthew and Luke the human generations are given, and in Mark it is man who is tempted, therefore Matthew, Luke, and Mark have described the temptation of the Lord.
Il testo latino
Ambrosius
Sequitur iactantiae telum, quo in proclive delinquitur: quia dum homines gloriam virtutis suae iactare desiderant, de loco meritorum et statione decidunt: unde dicitur et duxit illum in Ierusalem, et statuit eum supra pinnaculum templi
Origenes in Lucam
Sequebatur plane, quasi athleta ad tentationem sponte proficiscens, et quodammodo loquebatur: duc quo vis, et invenies me in omnibus fortiorem
Ambrosius
Ita est autem iactantia ut dum se putat unusquisque ad altiora conscendere, sublimium usurpatione factorum ad inferiora trahatur; unde sequitur et dixit illi: si filius Dei es, mitte te hinc deorsum
sant'Atanasio
Non autem contra divinitatem certamen Diabolus iniit, neque enim audebat; et ideo dicebat si filius Dei es: sed cum homine certamen iniit, quem quondam seducere potuit
Ambrosius
Vere autem diabolica vox est quae mentem hominis de gradu altiori meritorum praecipitare contendit. Simul infirmitatem suam Diabolus malitiamque designat: quia nemini potest nocere nisi ipse deorsum se miserit: nam qui relictis caelestibus terrena eligit, voluntarium quoddam praecipitium vitae labentis incurrit. Simul quoniam telum suum Diabolus vidit obtusum, qui omnes proprie subiecerat potestati, plus coepit quam hominem iudicare. Transfigurat autem se Satanas velut Angelum lucis, et de Scripturis saepe divinis laqueum fidelibus parat; unde sequitur scriptum est enim: quoniam Angelis suis mandavit de te, ut conservent te, et quia in manibus tollent te, ne forte offendas ad lapidem pedem tuum
Origenes
Unde tibi, Diabole, hoc scire, quod ista scripta sunt? Numquid legisti prophetas vel divina eloquia? Legisti quidem non ut ipse ex lectione eorum melior fieres, sed ut de simplici littera eos qui amici sunt litterae interficias. Scis quia si de aliis eius voluminibus loqui volueris, non decipies
Ambrosius
Ergo non te capiat haereticus, quia potest de Scripturis aliqua exempla proferre: utitur et Diabolus testimoniis Scripturarum, non ut doceat, sed ut fallat
Origenes
Vide autem quomodo et in ipsis testimoniis versipellis est; vult enim minuere gloriam salvatoris, quasi Angelorum indigeat auxilio: offensurus pedem, nisi eorum manibus sublevetur. Hoc enim testimonium non de Christo, sed de sanctis generaliter scriptum est: neque enim indiget Angelorum auxilio qui maior est Angelis, quin potius disce, Diabole, quod nisi Deus adiuvaret Angelos, offenderent pedem suum; et tu propterea offendisti, quia credere in Iesum Christum Dei filium noluisti. Quare autem siles quod sequitur: super aspidem et basiliscum ambulabis, nisi quia tu es basiliscus, tu draco, tu leo?
Ambrosius
Sed dominus rursus ne ea quae de se fuerant prophetata, ad arbitrium Diaboli putaret esse facienda, sed divinitatis propriae auctoritate servata, versutiae eius occurrit; ut quia Scripturarum exemplum praetenderat, Scripturarum vinceretur exemplis; unde sequitur et respondens Iesus ait illi: dictum est quia non tentabis dominum Deum tuum
Chrysostomus
Diabolicum enim est seipsum inicere ad pericula, et tentare si eripiat Deus
Cyrillus
Non enim tentantibus largitur Deus auxilia, sed credentibus in eum: unde Christus tentantibus eum non ostendebat miracula, quibus dicebat: generatio prava signum quaerit, et non dabitur ei
Chrysostomus
Aspice autem quomodo non turbatus est dominus; immo de Scripturis humillime cum iniquo disceptat, ut conformeris Christo pro posse. Novit Diabolus arma Christi, quibus succubuit: ex mansuetudine eum cepit, ex humilitate devicit. Tu quoque, cum videris hominem effectum Diabolum, et tibi obviantem, eo modo devincas, doceas animam tuam formare os condecens ori Christi: sicut enim cum Romanus forsan residet iudex, non exaudiet responsum ignorantis eo modo loqui quo ipse, sic et Christus nisi suo modo loquaris, non exaudiet te, nec vacabit tibi
Gregorius Nyssenus
Legitime autem pugnanti agonum reperitur terminus; vel quod adversarius sua sponte cedat vincenti, vel trino casu deponitur secundum pugnatoriae artis decretum; unde sequitur et consummata omni tentatione Diabolus recessit usque ad tempus ab illo
Ambrosius
Non dixisset Scriptura omnem tentationem consummatam, nisi in tribus praemissis esset omnium materia delictorum: quia causae tentationum, causae cupiditatum sunt: scilicet carnis oblectatio, spes gloriae, aviditas potentiae
sant'Atanasio
Accesserat quidem ad eum hostis ut ad hominem; non inveniens autem in ipso antiqui sui seminis signa, discessit
Ambrosius
Vides ergo ipsum Diabolum in stadio non esse pertinacem, cedere verae solere virtuti; et si invidere non desinat, tamen instare formidat, quia frequentius refugit triumphari. Audito itaque Dei nomine, recessit, inquit, usque ad tempus; postea enim non tentaturus, sed aperte pugnaturus venit
Theophylactus
Vel quia de voluptate tentaverat in deserto, recessit ab eo usque ad tempus crucis, in quo eum erat de tristitia tentaturus
san Massimo
Vel Diabolus in deserto Christo suggesserat praeferre mundi materiam divino amori; quem dominus retrocedere iussit, quod erat indicium divini amoris: unde postea satagebat praevaricatorem eum facere dilectionis ad proximos; et ideo docente eo semitas vitae provocabat ad illius insidias Pharisaeos et Scribas, ut ad eorum odium perverteretur. Sed dominus dilectionis intuitu, quem habebat in eos, monebat, arguebat, beneficia conferre non cessabat
Augustinus de Cons. Evang
Totum autem hoc similiter Matthaeus narrat, sed non eodem ordine: unde incertum est quid prius factum sit: utrum regna terrae prius demonstrata sint ei et postea in pinnam templi levatus sit; an hoc prius et illud postea: nihil tamen ad rem, dum omnia facta esse manifestum sit
san Massimo
Ob hoc autem Evangelistarum hanc iste, illam vero ille praemittit, quia inanis gloria et avaritia ad invicem sese gignunt
Origenes in Lucam
Ioannes autem, quia a Deo exordium fecerat, dicens: in principio erat verbum, tentationem domini non descripsit, quia Deus tentari non potest, de quo ei erat sermo: quia vero in Matthaei Evangelio et in Luca generatio hominis scribitur et in Marco: homo autem est qui tentatur; ideo Matthaeus, Lucas et Marcus tentationem domini descripserunt
4:14
Origene † 253 d.C.
The Lord having overcome the tempter, power was added to Him, i. e. as far as regards the manifestation of it. Hence it is said, And Jesus returned in the power of the Spirit.
san Beda † 735 d.C.
By the power of the Spirit he means shewing forth of miracles.
san Cirillo di Alessandria † 444 d.C.
Now He performed miracles not from any external power, and from having as it were the acquired grace of the Holy Spirit, as other saints, but rather as being by nature the Son of God, and partaking of all things which are the Father’s, He exercises as by His own power and operation that grace which is of the Holy Spirit. But it was right that from that time He should become known, and that the mystery of His humanity should shine forth among those who were of the seed of Israel. It therefore follows, And his fame went out.
san Beda † 735 d.C.
And because wisdom belongs to teaching, but power to works, both are joined here, as it follows, And he taught in the synagogue. Synagogue, which is a Greek word, is rendered in Latin congregatio. By this name then the Jews were accustomed to call not only the gathering together of people, but also the house where they met together to hear the word of God; as we call by the name of Church, both the place and the company of the faithful. But there is this difference between the synagogue which is called congregation, and the Church which is interpreted convocation, that flocks and cattle, and any thing else can be gathered together in one, but only rational beings can be called together. Accordingly the Apostolical doctors thought right to call a people which was distinguished by the superior dignity of a new grace rather by the name of Church, than Synagogue. But rightly also was the fact of His being magnified by those present proved, by actual evidence of word and deed, as it follows, And he was magnified by all.
Origene † 253 d.C.
But you must not think that they only were happy, and that you are deprived of Christ’s teaching. For now also throughout the world He teaches through His instruments, and is now more glorified by all men, than at that time when those only in one province were gathered together.
san Cirillo di Alessandria † 444 d.C.
He communicates the knowledge of Himself to those among whom He was brought up according to the flesh. As it follows, And he came to Nazareth.
Teofilatto † 1107
That He might teach us to benefit and instruct first our brethren, then to extend our kindness to the rest of our friends.
san Beda † 735 d.C.
They flocked together on the Sabbath day in the synagogues, that, resting from all worldly occupations, they might set themselves down with a quiet mind to meditate on the precepts of the Law. Hence it follows, And he entered as was his custom on the Sabbath day into the synagogue.
sant'Ambrogio † 397 d.C.
The Lord in every thing so humbled Himself to obedience, that He did not despise even the office of a reader, as it follows, And he rose up to read, and there was delivered unto him the book, &c. He received the book indeed, that He might shew Himself to be the same who spoke in the Prophets, and that He might stop the blasphemies of the wicked, who say that there is one God of the Old Testament, another of the New; or who say that Christ had His beginning from a virgin. For how did He begin from a virgin, who spoke before that virgin was?
Origene † 253 d.C.
He opens not the book by chance, and finds a chapter containing a prophecy of Himself, but by the providence of God. Hence it follows, And when he had opened the book, he found the place, &c. (Is. 61:1.)
sant'Atanasio † 373 d.C. Orat. 2. cont. Arian.
He says this to explain to us the cause of the revelation made to the world, and of His taking upon Him the human nature. For as the Son, though He is the giver of the Spirit, does not refuse to confess as man that by the Spirit He casts out devils, so, inasmuch as He was made man, He does not refuse to say, The Spirit of the Lord is upon me.
san Cirillo di Alessandria † 444 d.C.
In like manner we confess Him to have been anointed, inasmuch as He took upon Him our flesh, as it follows, Because he hath anointed me. For the Divine nature is not anointed, but that which is cognate to us. So also when He says that He was sent, we must suppose Him speaking of His human nature. For it follows, He hath sent me to preach the gospel to the poor.
sant'Ambrogio † 397 d.C.
You see the Trinity coeternal and perfect. The Scripture speaks of Jesus as perfect God and perfect man. It speaks of the Father, and the Holy Spirit, who was shewn to be a cooperator, when in a bodily form as a dove He descended upon Christ.
Origene † 253 d.C.
By the poor He means the Gentile nations, for they were poor, possessing nothing at all, having neither God, nor Law, nor Prophets, nor justice, and the other virtues.
sant'Ambrogio † 397 d.C.
Or, He is anointed all over with spiritual oil, and heavenly virtue, that He might enrich the poverty of man’s condition with the everlasting treasure of His resurrection.
san Beda † 735 d.C.
He is sent also to preach the Gospel to the poor, saying, Blessed are the poor, for yours is the kingdom of heaven.
san Cirillo di Alessandria † 444 d.C.
For perhaps to the poor in spirit He declares in these words, that among all the gifts which are obtained through Christ, upon them was bestowed a free gift. It follows, To heal the broken hearted. He calls those broken hearted, who are weak, of an infirm mind, and unable to resist the assaults of the passions, and to them He promises a healing remedy.
san Basilio Magno † 379 d.C. non occ.
Or, He came to heal the broken hearted, i. e. to afford a remedy to those that have their heart broken by Satan through sin, because beyond all other things sin lays prostrate the human heart.
san Beda † 735 d.C.
Or, because it is written, A broken and a contrite heart God will not despise. (Ps. 51:17.) He says therefore, that He is sent to heal the broken hearted, as it is written, Who heals the broken hearted. (Ps. 147:3.) It follows, And to preach deliverance to the captives.
san Giovanni Crisostomo † 407 d.C. in Ps. 125.
The word captivity has many meanings. There is a good captivity, which St. Paul speaks of when he says, Bringing into captivity every thought to the obedience of Christ. (2 Cor. 10:5.) There is a bad captivity also, of which it is said, Leading captive silly women laden with sins. (2 Tim. 3:6.) There is a captivity present to the senses, that is by our bodily enemies. But the worst captivity is that of the mind, of which he here speaks. For sin exercises the worst of all tyrannies, commanding to do evil, and destroying them that obey it. From this prison of the soul Christ lets us free.
Teofilatto † 1107
But these things may be understood also of the dead, who being taken captive have been loosed from the dominion of hell by the resurrection of Christ. It follows, And recovering of sight to the blind.
san Cirillo di Alessandria † 444 d.C.
For the darkness which the Devil has spread over the human heart, Christ the Sun of Righteousness has removed, making men, as the Apostle says, children not of night and darkness, but of light and the day. (1 Thess. 5:5.) For they who one time wandered have discovered the path of the righteous. It follows, To set at liberty them that are bruised.
Origene † 253 d.C.
For what had been so shattered and dashed about as man, who was set at liberty by Jesus and healed?
san Beda † 735 d.C.
Or, to set at liberty them that are bruised; i. e. to relieve those who had been heavy laden with the intolerable burden of the Law.
Origene † 253 d.C.
But all these things were mentioned first, in order that after the recovery of sight from blindness, after deliverance from captivity, after being healed of divers wounds, we might come to the acceptable year of the Lord. As it follows, To preach the acceptable year of the Lord. Some say that, according to the simple meaning of the word, the Saviour preached the Gospel throughout Judæa in one year, and that this is what is meant by preaching the acceptable year of the Lord. Or, the acceptable year of the Lord is the whole time of the Church, during which while present in the body, it is absent from the Lord.
san Beda † 735 d.C.
For not only was that year acceptable in which our Lord preached, but that also in which the Apostle preaches, saying, Behold, now is the accepted time. (2 Cor. 6:2.) After the acceptable year of the Lord, he adds, And the day of retribution;a that is, the final retribution, when the Lord shall give to every one according to his work.
sant'Ambrogio † 397 d.C.
Or, by the acceptable year of the Lord, he means this day extended through endless ages, which knows of no return to a world of labour, and grants to men everlasting reward and rest. It follows, And he closed the book, and he gave it again.
san Beda † 735 d.C.
He read the book to those who were present to hear Him, but having read it, He returned it to the minister; for while He was in the world He spoke openly, teaching in the synagogues and in the temple; but about to return to heaven, He committed the office of preaching the Gospel to those who from the beginning were eye-witnesses and ministers of the word. He read standing, because while explaining those Scriptures which were written of Him, He condescended to work in the flesh; but having returned the book, He sits down, because He restored Himself to the throne of heavenly rest. For standing is the part of the workman, but sitting of one who is resting or judging. So also let the preacher of the word rise up and read and work and preach, and sit down, i. e. wait for the reward of rest. But He opens the book and reads, because sending the Spirit, He taught His Church all truth; having shut the book, He returned it to the minister, because all things were not to be said unto all, but He committed the word to the teacher to be dispensed according to the capacity of the hearers. It follows, And the eyes of all in the synagogue were fastened on him.
Origene † 253 d.C.
And now also if we will, our eyes can look upon the Saviour. For when you direct your whole heart to wisdom, truth, and the contemplation of the only-begotten Son of God, your eyes behold Jesus.
san Cirillo di Alessandria † 444 d.C.
But then He turned the eyes of all men upon Him, wondering how He knew the writing which He had never learnt. But since it was the custom of the Jews to say that the prophecies spoken of Christ are completed either in certain of their chiefs, i. e. their kings, or in some of their holy prophets, the Lord made this announcement; as it follows, But he began to say unto them that this Scripture is fulfilled.
san Beda † 735 d.C.
Because, in fact, as that Scripture had foretold, the Lord was both doing great things, and preaching greater.
Il testo latino
Origenes in Lucam
Quia dominus tentatorem vicerat, virtus ei addita est; quantum scilicet ad manifestationem; unde dicitur et egressus est Iesus in virtute spiritus in Galilaeam
Beda
Virtutem spiritus signa miraculorum dicit
Cyrillus
Agebat autem miracula, non ab extrinseco, et quasi acquisitam habens spiritus sancti gratiam, sicut alii sancti; sed potius, cum esset naturaliter Dei filius et consors omnium quae sunt patris, tamquam propria virtute et operatione, utitur ea quae est spiritus sancti. Decebat autem ex tunc eum notum fieri, et humanationis fulgere mysterium apud eos qui erant de sanguine Israel; ideo sequitur et fama exiit per universam regionem de illo
Beda
Et quia sapientia pertinet ad doctrinam, virtus vero refertur ad opera, utraque hic coniunguntur; unde sequitur et ipse docebat in synagogis eorum. Synagoga Graece, Latine dicitur congregatio; quo nomine non solum turbarum conventum, sed et domum in qua ad audiendum verbum Dei conveniebant, Iudaei appellare solebant; sicut nos Ecclesias et loca et choros fidelium vocamus. Verum differt inter synagogam quae congregatio, et Ecclesiam quae convocatio interpretatur: quia scilicet et pecora et quaeque res congregari in unum possunt; convocari non possunt nisi ratione utentia: ideo novae gratiae populum quasi maiore dignitate praeditum, rectius Ecclesiam quam synagogam nominare apostolicis doctoribus visum est. Merito autem et magnificatus a praesentibus asseveratur praecedentibus factorum dictorumve indiciis, cum sequitur et magnificabatur ab omnibus
Origenes in Lucam
Cave autem ne beatos tantum illos iudices, et te arbitreris privatum esse Christi doctrina: quia nunc etiam in toto orbe docet per organa sua, et nunc magis glorificatur ab omnibus quam illo tempore quo tantum in una provincia cognoscebatur
Cyrillus
Largitur autem sui notitiam illis inter quos educatus est secundum carnem; unde sequitur et venit Nazareth, ubi erat nutritus
Theophylactus
Ut et nos doceat prius proprios beneficare et docere, deinde et ad reliquos amicitiam spargere
Beda
Confluebant autem die sabbati in synagogis, ut feriatis mundi negotiis ad meditanda legis monita quieto corde residerent; unde sequitur et intravit secundum consuetudinem suam die sabbati in synagogam
Ambrosius
Ita autem dominus ad omnia se curvavit obsequia, ut ne lectoris quidem aspernaretur officium; unde sequitur et surrexit legere, et traditus est illi liber Isaiae. Accepit quidem librum, ut ostenderet seipsum esse qui locutus est in prophetis, et removeret sacrilegia perfidorum, qui alium Deum dicunt veteris testamenti, alium novi; vel qui initium Christi dicunt esse de virgine; quomodo enim coepit ex virgine qui ante virginem loquebatur?
Origenes
Non autem fortuito revolvit librum, et caput de se vaticinans reperit lectionis; sed hoc providentiae Dei fuit; unde sequitur et ut revolvit librum, invenit locum ubi scriptum erat: spiritus domini super me; Christus enim est qui ita commemoratur
sant'Atanasio
Explicans enim nobis causam factae in mundo revelationis, id est suae humanationis, hoc dicit: sicut enim filius, cum sit spiritus dator, non recusat fateri tamquam homo, quod in spiritu Dei eicit Daemonia; ita non recusat dicere spiritus domini super me, pro eo quod factus est homo
Cyrillus
Similiter autem fatemur eum unctum fuisse inquantum carnem suscepit; unde sequitur propter quod unxit me: non enim ungitur divina natura, sed quod nobis cognatum existit: sic etiam et quod dicit se missum, imputandum est humanitati; nam sequitur evangelizare pauperibus misit me
Ambrosius
Vides Trinitatem coaeternam atque perfectam: ipsum loquitur Scriptura Iesum Deum hominemque in utero perfectum; loquitur et patrem et spiritum sanctum, qui cooperator ostenditur quando corporali specie sicut columba descendit in Christum
Origenes in Lucam
Pauperes autem nationes dicit: isti enim erant pauperes nihil omnino possidentes, non Deum, non legem, non prophetas, non iustitiam, non reliquas virtutes
Ambrosius
Vel universaliter ungitur oleo spirituali et virtute caelesti, ut paupertatem conditionis humanae, thesauro resurrectionis rigaret aeterno
Beda
Mittitur etiam evangelizare pauperibus, dicens: beati pauperes, quia vestrum est regnum caelorum
Cyrillus
Forsitan enim pauperibus spiritu in his ostendit exhibitum liberale donum inter omnia dona quae per Christum obtinentur. Sequitur sanare contritos corde. Vocat contritos corde debiles, fragilem mentem habentes, et resistere nequeuntes insultibus passionum; quibus remedium sanitatis promittit
Basilius
Vel contritos corde venit sanare, idest remedium dare habentibus cor contritum a Satana per peccatum: eo quod prae ceteris peccatum cor humanum prosternit
Beda
Vel quia scriptum est: cor contritum et humiliatum Deus non spernit, ideo missum se dicit ad sanandum contritos corde, secundum illud: qui sanat contritos corde. Sequitur et praedicare captivis remissionem
Chrysostomus
Captivationis vocabulum multiplex est. Est enim captivatio bona, sicut Paulus dicit: captivantes omnem intellectum ad obedientiam Christi. Est et prava et sensibilis; quae est a corporalibus hostibus. Sed deterior est intelligibilis, de qua hic dicit: fungitur enim peccatum pessima tyrannide, praecipiens mala, et obedientes confundens. Ab hoc intelligibili carcere nos Christus eripuit
Theophylactus
Possunt autem et haec de mortuis intelligi, qui captivi existentes, soluti sunt ab Inferni dominio per Christi resurrectionem. Sequitur et visum caecis
Cyrillus
Profluentes enim a Diabolo tenebras in corda humana, Christus quasi sol iustitiae removit, faciens homines filios non noctis et tenebrarum, sed lucis et diei: qui enim aliquando errabant, perceperunt iustorum semitas. Sequitur dimittere confractos in remissionem
Origenes in Lucam
Quid enim ita fractum, atque collisum fuerat ut homo, qui a Iesu dimissus est et sanatus?
Beda
Vel dimittere confractos in remissionem, idest eos, qui legis pondere importabili fuerant depressi relevare
Origenes
Ista autem omnia praedicta sunt, ut post visionem ex caecitate, post libertatem ex vinculis, post sanitatem a diversis vulneribus veniamus ad annum domini acceptum; unde sequitur praedicare annum domini acceptum. Aiunt autem quidam iuxta simplicem intelligentiam, anno uno Evangelium salvatorem in Iudaea praedicasse; et hoc est quod dicitur praedicare annum domini acceptum. Vel annus domini acceptus est totum tempus Ecclesiae, quo dum versatur in corpore, peregrinatur a domino
Beda
Neque enim solus ille annus quo dominus praedicabat fuit acceptabilis, sed etiam iste quo praedicat apostolus dicens: ecce nunc tempus acceptabile. Post annum sane domini acceptabilem, subdit et diem retributionis, scilicet extremae, quando reddet unicuique secundum opus suum
Ambrosius
Vel diem hunc annum domini acceptum dicit perpetuis diffusum temporibus, qui redire in orbem laboris nesciat, continuationem fructus hominibus et quietis indulgeat. Sequitur et cum plicuisset librum, reddidit ministro, et sedit
Beda
Librum audientibus illis qui aderant legit; sed lectum ministro reddidit: quia dum esset in mundo, palam locutus est, docens in synagogis et templo; sed ad caelestia reversurus, his qui ab initio viderant, et ministri sermonis fuerant, evangelizandi officium tradidit. Stans legit, quia nobis Scripturas quae de ipso erant aperuit, quando in carne dignatus est operari; sed reddito libro residet, quia se supernae quietis solio restituit: stare enim operantis est, sedere autem quiescentis vel iudicantis. Sic et praedicator verbi surgat et legat, idest operetur, et praedicet; et resideat, idest praemia quietis expectet. Revolutum autem librum legit, quia Ecclesiam misso spiritu omnem veritatem docuit; plicatum ministro reddidit, quia non omnia omnibus dicenda, sed pro captu audientium committit doctori dispensandum verbum. Sequitur et omnium in synagoga oculi erant intendentes in eum
Origenes in Lucam
Et nunc etiam si volumus, oculi nostri possunt intendere in salvatorem: cum enim principalem cordis tui direxeris aciem ad sapientiam et veritatem Deique unigenitum contemplandum, oculi tui intuentur Iesum
Cyrillus
Tunc autem omnium oculos convertebat ad se, quodammodo stupentium qualiter litteras novit quas non didicit. Sed quoniam mos erat Iudaeis promulgatas de Christo prophetias dicere consummari vel in quibusdam eorum praepositis, vel in aliquibus sanctis prophetis, dominus hoc praedicavit; unde sequitur coepit autem dicere ad illos: quia hodie impleta est haec Scriptura in auribus vestris
Beda
Quia scilicet, sicut illa Scriptura praedixerat, et magna faciebat, et maiora dominus evangelizabat
4:22
san Giovanni Crisostomo † 407 d.C. Hom. 48. in Matt.
When our Lord came to Nazareth, He refrains from miracles, lest He should provoke the people to greater malice. But He sets before them His teaching no less wonderful than His miracles. For there was a certain ineffable grace in our Saviour’s words which softened the hearts of the hearers. Hence it is said, And they all bare him witness.
san Beda † 735 d.C.
They bare Him witness that it was truly He, as He had said, of whom the prophet had spoken.
san Giovanni Crisostomo † 407 d.C. ubi sup.
But foolish men though wondering at the power of His words little esteemed Him because of His reputed father. Hence it follows, And they said, Is not this the son of Joseph?
san Cirillo di Alessandria † 444 d.C.
But what prevents Him from filling men with awe, though He were the Son as was supposed of Joseph? Do you not see the divine miracles, Satan already prostrate, men released from their sickness?
san Giovanni Crisostomo † 407 d.C. ubi sup.
For though after a long time and when He had begun to shew forth His miracles, He came to them; they did not receive Him, but again were inflamed with envy. Hence it follows, And he said unto them, Ye will surely say unto me this proverb, Physician, heal thyself.
san Cirillo di Alessandria † 444 d.C.
It was a common proverb among the Hebrews, invented as a reproach, for men used to cry out against infirm physicians, Physician, heal thyself.
La Glossa ordin.
It was as if they said, We have heard that you performed many cures in Capernaum; cure also thyself, i. e. Do likewise in your own city, where you were nourished and brought up.
sant'Agostino † 430 d.C. de Cons. Ev. lib. ii. 42.
But since St. Luke mentions that great things had been already done by Him, which he knows he had not yet related, what is more evident than that he knowingly anticipated the relation of them. For he had not proceeded so far beyond our Lord’s baptism as that he should be supposed to have forgotten that he had not yet related any of those things which were done in Capernaum.
sant'Ambrogio † 397 d.C.
But the Saviour purposely excuses Himself for not working miracles in His own country, that no one might suppose that love of country is a thing to be lightly esteemed by us. For it follows, But he says, Verily I say unto you, that no prophet is accepted in his own country.
san Cirillo di Alessandria † 444 d.C.
As if He says, You wish me to work many miracles among you, in whose country I have been brought up, but I am aware of a very common failing in the minds of many. To a certain extent it always happens, that even the very best things are despised when they fall to a man’s lot, not scantily, but ever at his will. So it happens also with respect to men. For a friend who is ever at hand, does not meet with the respect due to him.
san Beda † 735 d.C.
Now that Christ is called a Prophet in the Scriptures, Moses bears witness, saying, God shall raise up a Prophet unto you from among your brethren. (Deut. 18:15.)
sant'Ambrogio † 397 d.C.
But this is given for an example, that in vain can you expect the aid of Divine mercy, if you grudge to others the fruits of their virtue. The Lord despises the envious, and withdraws the miracles of His power from them that are jealous of His divine blessings in others. For our Lord’s Incarnation is an evidence of His divinity, and His invisible things are proved to us by those which are visible. See then what evils envy produces. For envy a country is deemed unworthy of the works of its citizen, which was worthy of the conception of the Son of God.
Origene † 253 d.C.
As far as Luke’s narrative is concerned, our Lord is not yet said to have worked any miracle in Capernaum. For before He came to Capernaum, He is said to have lived at Nazareth. I cannot but think therefore that in these words, “whatsoever we have heard done in Capernaum,” there lies a mystery concealed, and that Nazareth is a type of the Jews, Capernaum of the Gentiles. For the time will come when the people of Israel shall say, “The things which thou hast shewn to the whole world, shew also to us.” Preach thy word to the people of Israel, that then at least, when the fulness of the Gentiles has entered, all Israel may be saved. Our Saviour seems to me to have well answered, No prophet is accepted in his own country, but rather according to the type than the letter; though neither was Jeremiah accepted in Anathoth his country, nor the rest of the Prophets. But it seems rather to be meant that we should say, that the people of the circumcision were the countrymen of all the Prophets. And the Gentiles indeed accepted the prophecy of Jesus Christ, esteeming Moses and the Prophets who preached of Christ, far higher than they who would not from these receive Jesus.
sant'Ambrogio † 397 d.C.
By a very apt comparison the arrogance of envious citizens is put to shame, and our Lord’s conduct shewn to agree with the ancient Scriptures. For it follows, But I tell you of a truth, many widows were in Israel in the days of Elias: not that the days were his, but that he performed his works in them.
san Giovanni Crisostomo † 407 d.C.
He himself, an earthly angel, a heavenly man, who had neither house, nor food, nor clothing like others, carries the keys of the heavens on his tongue. And this is what follows, When the heaven was shut. But as soon as he had closed the heavens and made the earth barren, hunger reigned and bodies wasted away, as it follows, when there was a famine through the land.
san Basilio Magno † 379 d.C. Hom. 2. de jejun. Hom. de fame.
For when he beheld the great disgrace that arose from universal plenty, he brought a famine that the people might fast, by which he checked their sin which was exceeding great. But crows were made the ministers of food to the righteous, which are wont to steal the food of others.
san Giovanni Crisostomo † 407 d.C. Hom. in Pet. et Eli.
But when the stream was dried up by which the cup of the righteous man was filled, God said, Go to Sarepta, a city of Sidon; there I wall command a widow woman to feed you. As it follows, But to none of them was Elias sent, save unto Sarepta, a city of Sidon, unto a woman that was a widow. And this was brought to pass by a particular appointment of God. For God made him go a long journey, as far as Sidon, in order that having seen the famine of the country he should ask for rain from the Lord. But there were many rich men at that time, but none of them did any thing like the widow. For in the respect shewn by the woman toward the prophet, consisted her riches not of lands, but of good will.
sant'Ambrogio † 397 d.C.
But he says in a mystery, “In the days of Elias,” because Elias brought the day to them who saw in his works the light of spiritual grace, and so the heaven was opened to them that beheld the divine mystery, but was shut when there was famine, because there was no fruitfulness in acknowledging God. But in that widow to whom Elias was sent was prefigured a type of the Church.
Origene † 253 d.C.
For when a famine came upon the people of Israel, i. e. of hearing the word of God, a prophet came to a widow, of whom it is said, For the desolate hath many more children than she which hath an husband; (Isa. 54:1, Gal. 4:27.) and when he had come, he multiplies her bread and her nourishment.
san Beda † 735 d.C.
Sidonia signifies a vain pursuit, Sarepta fire, or scarcity of bread. By all which things the Gentiles are signified, who, given up to vain pursuits, (following gain and worldly business,) were suffering from the flames of fleshly lusts, and the want of spiritual bread, until Elias, (i. e. the word of prophecy,) now that the interpretation of the Scriptures had ceased because of the faithlessness of the Jews, came to the Church, that being received into the hearts of believers he might feed and refresh them.
san Basilio Magno † 379 d.C. Hom. in div.
Every widowed soul, bereft of virtue and divine knowledge, as soon as she receives the divine word, knowing her own failings, learns to nourish it with the bread of virtue, and to water the teaching of virtue from the fountain of life.
Origene † 253 d.C.
He cites also another similar example, adding, And there were many lepers in Israel at the time of Eliseus the Prophet, and none of them were cleansed but Naaman the Syrian, who indeed was not of Israel.
sant'Ambrogio † 397 d.C.
Now in a mystery the people pollute the Church, that another people might succeed, gathered together from foreigners, leprous indeed at first before it is baptized in the mystical stream, but which after the sacrament of baptism, washed from the stains of body and soul, begins to be a virgin without spot or wrinkle.
san Beda † 735 d.C.
For Naaman, which means beautiful, represents the Gentile people, who is ordered to be washed seven times, because that baptism saves which the seven-fold Spirit renews. His flesh after washing began to appear as a child’s, because grace like a mother begets all to one childhood, or because he is conformed to Christ, of whom it is said, Unto us a Child is born. (Isa. 9:6.)
Il testo latino
Chrysostomus in Matthaeum
Cum venisset in Nazareth dominus, a miraculis abstinet, ne provocaret eos ad maiorem livorem. Praetendit autem eis doctrinam non minus admirandam miraculis: erat enim quaedam divina gratia ineffabilis in dictis salvatoris concurrens, animas permulcens auditorum; unde dicitur et omnes testimonium illi dabant et mirabantur in verbis gratiae quae procedebant de ore ipsius
Beda
Testimonium illi dabant, attestando illum vere esse ut dixerat, de quo propheta cecinerat
Chrysostomus
Sed stulti admirantes sermonis virtutem, parvipendunt ipsum ab eo qui putabatur pater; unde sequitur et dicebant: nonne hic est filius Ioseph?
Cyrillus
Sed quid impedit ut venerabilis et admirabilis sit, si filius esset, ut putabatur, Ioseph? Nonne vides divina miracula? Satanam iam prostratum, nonnullos ab his aegritudinibus liberatos?
Chrysostomus
Post multum enim tempus et signorum ostensionem profectus est ad eos, nec eum sustinuerunt, sed iterum se succendebant invidia; unde sequitur et ait illis: utique dicetis mihi hanc similitudinem: medice, cura te ipsum. Quanta audivimus facta in Capharnaum, fac et hic in patria tua
Cyrillus
Commune quidem proverbium erat apud Hebraeos ad improperium excogitatum: clamabant enim aliqui contra medicos infirmos: medice, sana te ipsum
Glossa
Quasi dicerent: quia in Capharnaum plures te curasse audivimus, cura etiam teipsum; idest, fac similiter in tua civitate, ubi conceptus es et nutritus
Augustinus de Cons. Evang
Cum autem iam magna ab illo facta fuisse commemorat, quae se nondum narrasse scit; quid evidentius quam hoc eum scienter praeoccupasse narrandum? Neque enim tantum ab eius Baptismo progressus est, ut oblitus putetur nondum se aliquid commemorasse de his quae in Capharnaum gesta fuerant
Ambrosius
Non otiose autem salvator se excusat quod nulla in patria sua miracula virtutis operatus sit, ne fortassis aliquis viliorem patriae nobis esse debere putaret affectum; nam sequitur ait autem: amen dico vobis, quia nemo propheta acceptus est in patria sua
Cyrillus
Quasi dicat: vultis multa prodigia inter vos a me fieri, penes quos sum nutritus; sed non latet me quaedam communis, quae multis accidit, passio: contemnuntur enim quodammodo semper etiam optima quaeque quando non raro contingunt alicui, sed suppetunt ad velle; et sic etiam contingit in hominibus: familiaris enim, quia semper praesto est, debita reverentia privatur a notis eius
Beda
Prophetam autem dici in Scripturis Christum et Moyses testis est, qui dicit: prophetam vobis suscitabit Deus de fratribus vestris
Ambrosius
Hoc autem exemplo declaratur quod frustra opem misericordiae caelestis expectes, si alienae fructibus virtutis invideas: aspernator enim Deus invidorum est, et ab his qui divina beneficia in aliis persequuntur, miracula suae pietatis avertit. Dominicae quippe carnis actus divinitatis exemplum est, et invisibilia eius nobis per ea quae sunt visibilia demonstrantur. Videte igitur quid mali invidia afferat: indigna propter invidiam patria iudicatur in qua civis operetur, quae digna fuit in qua Dei filius nasceretur
Origenes in Lucam
Quantum ad Lucae historiam pertinet, nondum in Capharnaum fecisse aliquod signum describitur: nam antequam veniret in Capharnaum, in Nazareth dixisse legitur quaecumque audivimus facta in Capharnaum. Unde puto in praesenti sermone aliquid latitare mysterii, et Nazareth in typo Iudaeorum, Capharnaum in typo praecessisse gentium. Erit enim tempus quando dicturus est populus Israel: quae ostendis universo orbi, ostende et nobis; praedica sermonem tuum populo tuo Israel, ut saltem cum subintraverit plenitudo gentium, tunc omnis Israel salvus fiat. Quamobrem videtur mihi convenienter respondisse salvator nemo propheta acceptus est in patria sua, plus iuxta sacramentum quam iuxta litteram, licet et Ieremias in Anathoth patria sua non fuerit acceptus, et reliqui prophetae; sed magis videtur mihi intelligi ut dicamus patriam omnium prophetarum fuisse populum circumcisionis. Et nationes quidem susceperunt vaticinium Iesu Christi, magis habentes Moysen et prophetas de Christo praedicantes, quam illi qui ex his non susceperunt Iesum
Ambrosius
Bene autem apto comparationis exemplo arrogantia civium retunditur invidorum, dominicumque factum Scripturis docetur veteribus convenire; nam sequitur et in veritate dico vobis: multae viduae erant in diebus Eliae: non quia Eliae dies fuerunt, sed in quibus Elias operatus est
Chrysostomus
Ipse quidem terrestris Angelus, caelestis homo, qui nec tectum, nec mensam, nec amictum habebat, ut multi, clavem caelorum gerit in lingua; et hoc est quod sequitur quando clausum est caelum annis tribus et mensibus sex. Postquam autem caelum seravit, terramque reddit sterilem, regnabat fames, et consumpta sunt corpora; unde sequitur cum facta esset fames in terra
Basilius
Ut enim aspexit ex saturitate non modicum generari opprobrium, per famem illis ieiunium attulit, quo culpam eorum, quae in immensum crescebat, cohibuit. Corvi autem facti sunt iusto cibi ministri, qui consueverunt aliorum pabula usurpare
Chrysostomus
Sed quoniam exsiccatus est fluvius, ex quo pocula iusto dabantur, vade, inquit Deus, in Sareptam Sidoniae; illic mandabo mulieri viduae ut pascat te; unde et hic sequitur et ad nullam earum missus est Elias, nisi in Sareptam Sidoniae ad mulierem viduam: quod ex quadam Dei dispensatione factum est: fecit enim Deus eum per longum iter pergere usque in Sidonem, ut visa mundi peste poscat a domino pluvias. Multi autem tunc temporis opulenti erant; sed nullus tale aliquid fecit ut vidua; reverentia enim mulieris ad prophetam, non praediorum, sed voluntatis fiebant divitiae
Ambrosius
Mystice autem dicit in diebus Eliae: quia dies faciebat illis qui in eius operibus lucem videbant gratiae spiritualis; et ideo aperiebatur caelum videntibus divina mysteria, claudebatur quando fames erat, quia nulla erat cognoscendae divinitatis ubertas. In vidua autem illa ad quam Elias directus est, typus Ecclesiae praemissus est
Origenes in Lucam
Occupante enim fame populum Israel, scilicet audiendi sermonem Dei, venit propheta ad viduam, de qua dicitur: multi filii desertae magis quam eius quae habet virum; et cum venisset, panem illius et alimenta multiplicat
Beda
Sidonia autem venatio inutilis, Sarepta incendium vel angustia panis interpretatur: quibus omnibus gentilitas exprimitur, quae inutili venationi dedita, idest lucris et negotiis saeculi serviens, incendium carnalium cupiditatum panisque spiritualis angustias patiebatur; donec Elias, idest propheticus sermo, cessante Scripturarum intelligentia, pro perfidia Iudaeorum venit ad Ecclesiam, ut receptus pasceret et reficeret corda credentium
Basilius
Quaelibet etiam anima viduata et privata virtute et divina notitia, postquam divinum verbum recipit, propria delicta cognoscens, docetur nutrire verbum virtutum panibus, et irrigare fonte vitae doctrinam veritatis
Origenes in Lucam
Sed et aliud ad eumdem sensum pertinens loquitur, cum subdit et multi leprosi erant in Israel sub Eliseo propheta; et nemo eorum mundatus est, nisi Naaman Syrus; qui utique non erat ex Israel
Ambrosius
Mystice autem populus Ecclesiam contingit, ut sequatur populus ille ex alienigenis congregatus, ante leprosus, prius quam mystico baptizaretur in flumine; idest, post sacramenta Baptismatis, maculis corporis et mentis ablutis, immaculata virgo coepit esse sine ruga
Beda
Naaman enim, qui decorus interpretatur, populum significat nationum, qui septies lavari iubetur; quia illud Baptisma salvat quod septiformis spiritus regenerat. Caro eius post lavacrum sicut pueri apparet; quia mater gratia omnes in unam parit infantiam: vel quia Christo conformatur, de quo dicitur: puer natus est nobis
4:28
san Cirillo di Alessandria † 444 d.C.
He convicted them of their evil intentions, and therefore they are enraged, and hence what follows, And all they in the synagogue when they heard these things were filled with wrath. Because He had said, This day is this prophecy fulfilled, they thought that He compared Himself to the prophets, and are therefore enraged, and expel Him out of their city, as it follows, And they rose up, and cast him out.
sant'Ambrogio † 397 d.C.
It can not be wondered at that they lost their salvation who cast the Saviour out of their city. But the Lord who taught His Apostles by the example of Himself to be all things to all men, neither repels the willing, nor chooses the unwilling; neither struggles against those who cast Him out, nor refuses to hear those who supplicate Him. But that conduct was the result of no slight enmity, which, forgetful of the feelings of fellow citizens, converts the causes of love into the bitterest hatred. For when the Lord Himself was extending His blessings among the people, they began to inflict injuries upon Him, as it follows, And they led him unto the brow of the hill, that they might cast him down.
san Beda † 735 d.C.
Worse are the Jewish disciples than their master the Devil. For he says, Cast thyself down; they actually attempt to cast Him down. But Jesus having suddenly changed His mind, or seized with astonishment, went away, since He still reserves for them a place of repentance. Hence it follows, He passing through the midst of them went his way.
san Giovanni Crisostomo † 407 d.C. 48. in Joann.
Herein He shews both His human nature and His divine. To stand in the midst of those who were plotting against Him, and not be seized, betokened the loftiness of His divinity; but His departure declared the mystery of the dispensation, i. e. His incarnation.
sant'Ambrogio † 397 d.C.
At the same time we must understand that this bodily endurance was not necessary, but voluntary. When He wills, He is taken, when He wills, He escapes. For how could He be held by a few who was not held by a whole people? But He would not have the impiety to be the deed of the many, in order that by a few indeed He might be afflicted, but might die for the whole world. Moreover, He had still rather heal the Jews than destroy them, that by the fruitless issue of their rage they might be dissuaded from wishing what they could not accomplish.
san Beda † 735 d.C.
The hour of His Passion had not yet come, which was to be on the preparation of the Passover, nor had He yet come to the place of His Passion, which not at Nazareth, but at Jerusalem, was prefigured by the blood of the victims; nor had He chosen this kind of death, of whom it was prophesied that He should be crucified by the world.
Il testo latino
Graecus
Quia pravam eorum intentionem redarguerat, ideo indignantur; et hoc est quod dicitur et repleti sunt omnes in synagoga ira: pro eo etiam quod dixerat hodie completa est haec prophetia, arbitrati sunt quod seipsum compararet prophetis; et ideo indignantur, et fugant eum extra civitatem; unde sequitur et surrexerunt, et eiecerunt illum extra civitatem
Ambrosius
Nec mirum, si perdiderunt salutem qui eiecerunt de suis finibus salvatorem. Dominus autem, qui docuerat apostolos exemplo sui omnibus omnia fieri, nec volentes repudiat, nec invitos alligat, nec eicientibus reluctatur, nec rogantibus deest. Non mediocriter autem invidia proditur, quae caritatis oblita in acerba odia causas amoris inflectit. Cum enim ipse dominus per populos beneficia diffunderet, illi iniurias irrigabant; unde sequitur et duxerunt illum usque ad supercilium montis, super quem civitas illorum erat aedificata, ut praecipitarent eum
Beda
Peiores sunt Iudaei discipuli Diaboli Diabolo magistro; ille enim ait: mitte te deorsum: isti facto mittere conantur; sed illorum mente mutata subito, vel obstupefacta, descendit, quia adhuc illis poenitentiae locum reservat; unde sequitur ipse autem transiens per medium illorum ibat
Chrysostomus
In quo et quae sunt humanitatis et quae sunt divinitatis ostendit: stare enim in medio insidiantium et non apprehendi, divinitatis eminentiam ostendebat; discedere vero, dispensationis approbat mysterium
Ambrosius
Simul intellige non ex necessitate fuisse, sed voluntariam corporis passionem: etenim quando vult capitur, quando vult elabitur. Nam quemadmodum a paucis teneri potuit, qui a populo non tenetur? Sed voluit sacrilegium esse multorum, ut a paucis quidem affligeretur, sed pro toto orbe moreretur. Quin etiam malebat Iudaeos adhuc sanare quam perdere; ut inefficaci furoris exitu desinerent velle quod implere non possent
Beda
Nondum etiam venerat hora passionis, quae in parasceve Paschae futura extiterat; necdum locum passionis adierat, qui non in Nazareth, sed Hierosolymis hostiarum sanguine figurabatur; nec hoc genus mortis elegerat, qui crucifigendum se a saeculo praeconabatur
4:31
sant'Ambrogio † 397 d.C.
Neither indignation at their treatment, nor displeasure at their wickedness, caused our Lord to abandon Judæa, but unmindful of His injuries, and remembering mercy, at one time by teaching, at another by healing, He softens the hearts of this unbelieving people, as it is said, And he went down to Capernaum.
san Cirillo di Alessandria † 444 d.C.
For although He knew that they were disobedient and hard of heart, He nevertheless visits them, as a good Physician tries to heal those who are suffering from a mortal disease. But He taught them boldly in the synagogues, as Esaias saith, I have not spoken in secret, in a dark place of the earth. (Isa. 45:19.) On the sabbath day also He disputed with them, because they were at leisure. They wondered therefore at the mightiness of His teaching, His virtue, and His power, as it follows, And they were astonished at his doctrine, for his word was with power. That is, not soothing, but urging and exciting them to seek salvation. Now the Jews supposed Christ to be one of the saints or prophets. But in order that they might esteem Him higher, He passes beyond the prophetic limits. For he said not, “Thus saith the Lord,” but being the Master of the Law, He uttered things which were above the Law, changing the letter to the truth, and the figures to the spiritual meaning.
san Beda † 735 d.C.
The word of the teacher is with power, when he performs that which he teaches. But he who by his actions belies what he preaches is despised.
san Cirillo di Alessandria † 444 d.C.
But He generally intermingles with His teaching the performance of mighty works. For those whose reason does not incline to knowledge, are roused by the manifestation of miracles. Hence it follows, And there was in the synagogue a man which had a devil.
sant'Ambrogio † 397 d.C.
The work of divine healing commenced on the sabbath, signifying thereby that he began anew where the old creation ceased, in order that He might declare at the very beginning that the Son of God was not under the Law, but above the Law. Rightly also He began on the sabbath, that He might shew Himself the Creator, who interweaves His works one within another, and follows up that which He had before begun; just as a builder determining to reconstruct a house, begins to pull down the old one, not from the foundation, but from the top, so as to apply his hand first to that part, where he had before left off. Holy men may through the word of God deliver from evil spirits, but to bid the dead rise again, is the work of Divine power alone.
san Cirillo di Alessandria † 444 d.C.
But the Jews spoke falsely of the glory of Christ, saying, He casteth out devils by Beelzebub the prince of the devils. To remove this charge, when the devils came beneath His invincible power, and endured not the Divine Presence, they sent forth a savage cry, as it follows: And he cried with a loud voice, saying, Let us alone; what have we to do with thee, &c.
san Beda † 735 d.C.
As if he said, Abstain a while from troubling me, thou who hast no fellowship with our designs.
sant'Ambrogio † 397 d.C.
It ought not to shock any one that the devil is mentioned in this book as the first to have spoken the name of Jesus of Nazareth. For Christ received not from him that name which an Angel brought down from heaven to the Virgin. The devil is of such effrontery, that he is the first to use a thing among men and bring it as something new to them, that he may strike people with terror at his power. Hence it follows: For I know thee who thou art, the Holy One of God.
sant'Atanasio † 373 d.C. ad Epise. Æg. et Lib.
He spoke of Him not as a Holy One of God, as if He were like to the other saints, but as being in a remarkable manner the Holy One, with the addition of the article. For He is by nature holy by partaking of whom all others are called holy. Nor again did He speak this as if He knew it, but He pretended to know it.
san Cirillo di Alessandria † 444 d.C. et Tit. Bost.
For the devils thought by praises of this sort to make Him a lover of vainglory, that He might be induced to abstain from opposing or destroying them by way of grateful return.
san Giovanni Crisostomo † 407 d.C.
The devil wished also to disturb the order of things, and to deprive the Apostles of their dignity, and to incline the many to obey Him.
sant'Atanasio † 373 d.C. ut sup.
Although he confessed the truth he controlled his tongue, lest with the truth he should also publish his own disgrace, which should teach us not to care for such, although they speak the truth, for we who know the divine Scripture, must not be taught by the devil, as it follows: And Jesus rebuked him, saying, Be silent, &c.
san Beda † 735 d.C.
But by the permission of God, the man who was to be delivered from the devil is thrown into the midst, that the power of the Saviour being manifested might bring over many to the way of salvation. As it follows: And when he had thrown him in the midst. But this seems to be opposed to Mark, who says, And the unclean spirit tearing him, and crying with a loud voice, went out of him, unless we understand that Mark meant by tearing him the same as Luke by these words, And when he had thrown him in the midst, so that what follows, and hurt him not, might be understood to mean, that that twisting of limbs, and sore troubling, did not weaken him, as is often the case when devils depart from a man, leaving him with limbs cut and torn off. Well then do they wonder at such complete restoration of health. For it follows: And fear came upon all.
Teofilatto † 1107
As if they said, What is this word by which he commands, Go out, and he went out?
san Beda † 735 d.C.
Holy men were able by the word of God to cast out devils, but the Word Himself does mighty works by His own power.
sant'Ambrogio † 397 d.C.
In a mystery, the man in the synagogue with the unclean spirit is the Jewish people, which being fast bound in the wiles of the devil, defiled its vaunted cleanliness of body by the pollution of the heart. And truly it had an unclean spirit, because it had lost the Holy Spirit. For the devil entered whence Christ had gone out.
Teofilatto † 1107
We must know also that many now have devils, namely, such as fulfil the desires of devils, as the furious have the dæmon of anger; and so of the rest. But the Lord came into the synagogue when the thoughts of the man were collected, and then says to the dæmon that dwelt there, Hold thy peace, and immediately throwing him into the middle he departs out of him. For it becomes not a man always to be angry, (that is, like the brutes,) nor always to be without anger, (for that is want of feeling,) but he must take the middle path, and have anger against what is evil; and so the man is thrown into the midst when the unclean spirit departs from him.
Il testo latino
Ambrosius
Non indignatione commotus dominus, nec scelere offensus, Iudaeam deseruit; quin etiam immemor iniuriae, memor clementiae, nunc docendo, nunc sanando, infidae plebis corda demulcet; unde dicitur et descendit in Capharnaum civitatem Galilaeae, ibique docebat illos sabbatis
Cyrillus
Quamvis enim sciret quod inobedientes essent et duri cordis, tamen visitat illos, sicut bonus medicus illos qui ultima laborant aegritudine tentat sanare. Docebat autem in synagogis confidenter, secundum illud: nequaquam occulte locutus sum, nec in obscuro loco terrae. In sabbato quoque disputabat cum eis, quia vacabant. Mirati sunt ergo de doctrinae virtute et potestatis magnitudine; unde sequitur et stupebant in doctrina eius, quia in potestate erat sermo ipsius; idest non blandus, sed imperiosus ad salutem. Iudaei autem putabant esse Christum sicut aliquem sanctorum aut prophetarum. Ut autem maiorem de eo opinionem accipiant, transcendit mensuram propheticam; non enim dicebat: haec dicit dominus, ut prophetae consueverant dicere; sed sicut dominus legis, quae sunt supra legem proferebat, transferens litteram ad veritatem, et figuras ad spiritualem intelligentiam
Beda
Sermo etiam doctoris in potestate fit, cum ea quae docet operatur: qui enim facto destruit quod praedicat, contemnitur
Cyrillus
Opportune autem dogmatibus plerumque ardua miscet opera: quos enim non disponit ratio ad cognoscendum, hos instigat signorum ostensio: unde sequitur et in synagoga erat homo habens Daemonium immundum
Ambrosius
Sabbato medicinae divinae opera coepta significat, ut inde nova creatura coeperit unde vetus creatura ante desivit; ne sub lege esse Dei filium, sed supra legem, in ipso principio designaret. Bene etiam sabbato coepit, ut ipsum se ostenderet creatorem, quia opera operibus interserit, et prosequitur opus quod ipse ante iam coeperat; ut si domum faber renovare disponat, non a fundamentis, sed a culminibus incipit solvere vetustatem, ita ut ibi prius manum admoveat ubi ante desierat. Deinde a minoribus incipit, ut ad maiora perveniat. Liberare a Daemone etiam homines, sed in verbo Dei, possunt; resurrectionem mortui imperare, divinae solius est potestatis
Cyrillus
Calumniabantur autem Iudaei gloriam Christi, dicentes: hic non eicit Daemones nisi in Beelzebub principe Daemoniorum; ad quod removendum cum repraesentarentur Daemones invictae potestati eius, nec tolerarent congressum deitatis, saevam vocem emittebant; unde et hic sequitur exclamavit voce magna dicens: sine: quid nobis et tibi, Iesu Nazarene? Venisti perdere nos?
Beda
Quasi dicat: paululum a me vexando quiesce, cui nulla est societas cum nostra fraude
Ambrosius
Nec quemquam movere debet quod Iesu Nazareni nomen in hoc libro Diabolus dixisse primus inducitur: nec enim ab eo Christus nomen accepit, quod de caelo Angelus ad virginem detulit. Est huius impudentiae Diabolus, ut inter homines aliquid primus usurpet, et ad homines quasi novum deferat, quo terrorem suae potestatis incutiat; unde sequitur scio enim te, quia sis sanctus Dei
sant'Atanasio
Non dicebat eum sanctum Dei, quasi aliis sanctis similis, sed quasi eo singulariter sancto existente cum articuli adiectione: ipse est enim naturaliter sanctus, cuius participatione omnes alii sancti vocantur: neque tamen hoc dicebat quasi eum veraciter nosset, sed se cognoscere fingebat
Cyrillus
Putaverunt enim Daemones quod per huiusmodi laudem facerent ipsum inanis gloriae amatorem, ut abstineret ab eorum contrarietate, utpote pro gratia gratiam recompensans
Chrysostomus
Voluit etiam Daemon perturbare ordinem rerum, et apostolorum rapere dignitatem, et suggerere multis ut ei obediant
sant'Atanasio
Quamvis igitur vera fateretur, compescebat tamen eius sermonem, ne simul cum veritate etiam suam iniquitatem promulget; ut nos etiam assuefaciat ne curemus de talibus, etsi vera loqui videantur. Nefas est enim ut cum adsit nobis Scriptura divina, instruamur a Diabolo; unde sequitur et increpavit illum, dicens: obmutesce, et exi ab illo
Beda
Divina autem permissione liberandus a Daemone homo proicitur in medium, ut virtus patefacta salvatoris plures ad viam salutis invitet; unde sequitur et cum proiecisset illum Daemonium in medium, exiit ab illo, nihilque illi nocuit. Videtur autem repugnare quod hic dicitur Marco qui ait: et discerpens eum spiritus immundus, et exclamans voce magna, exivit ab eo, nisi intelligamus hoc dixisse Marcum: discerpens eum, quod Lucas dicit et cum proiecisset illum in medium; ut quod secutus ait nihilque illi nocuit, intelligatur quia iactatio illa membrorum atque vexatio non eum debilitavit, sicut solent exire Daemonia etiam quibusdam membris amputatis aut evulsis. Unde merito pro tam integra restitutione sanitatis mirantur; nam sequitur et factus est pavor in omnibus, et colloquebantur ad invicem, dicentes: quod est hoc verbum quod in potestate et virtute imperat immundis spiritibus, et exeunt?
Theophylactus
Quasi dicant: quale est praeceptum hoc quod praecepit exi ab eo, et exit?
Beda
Expellere quidem Daemonia et homines sancti, sed in verbo Dei, possunt; ipsum autem Dei verbum propria potestate virtutes operatur
Ambrosius
Mystice autem qui in synagoga spiritum habebat immundum, populus est Iudaeorum, qui innodatus Diaboli laqueis, simulatam corporis munditiam interioris mentis sordibus inquinabat: et bene spiritum immundum habebat, quia spiritum sanctum amiserat: introierat enim Diabolus, unde Christus exierat
Theophylactus
Sciendum est etiam, quod multi nunc Daemonia habent, scilicet qui Daemoniorum desideria implent, ut furiosi habent Daemonium irae, et sic de ceteris. Sed dominus in synagogam venit, cum mens hominis fuerit congregata, et tunc dicit Daemoni inhabitanti obmutesce; et statim eiciens eum in medium, egreditur ab eo; non enim decet hominem semper iracundum esse, bestiale namque hoc est; nec semper absque ira, insensibile namque hoc est: sed medium iter ambulare oportet, et iram contra mala habere; et sic proicitur homo cum immundus spiritus ab eo egreditur
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sant'Ambrogio † 397 d.C.
Luke having first introduced a man delivered from an evil spirit, goes on to relate the healing of a woman. For our Lord had come to heal each sex, and he ought first to be healed who was first created. Hence it is said, And he arose out of the synagogue, and entered into Simon’s house.
san Giovanni Crisostomo † 407 d.C. Hom. 27. in Matt.
For He honoured His disciples by dwelling among them, and so making them the more zealous.
san Cirillo di Alessandria † 444 d.C.
Now see how Christ abides in the house of a poor man, suffering poverty of His own will for our sakes, that we might learn to visit the poor, and despise not the destitute and needy. It follows: And Simon’s wife’s mother was taken with a great fever: and they besought him for her.
san Beda † 735 d.C.
At one time at the request of others, at another of his own accord, our Saviour cures the sick, shewing that He is far aloof from the passions of sinners, and ever grants the prayer of the faithful, and what they in themselves little understand He either makes intelligible, or forgives their not understanding it. As, Who understands his errors? Lord, cleanse me from my secret faults. (Ps. 19:12.)
san Giovanni Crisostomo † 407 d.C. ut sup.
Because Matthew is silent on the point of asking Him, he does not differ from Luke, or it matters not, for one Gospel had brevity in view, the other accurate research. It follows: And he stood over her, &c.
Origene † 253 d.C.
Here Luke speaks figuratively, as of a command given to a sensible being, saying, that the fever was commanded, and neglected not the work of Him who commanded it. Hence it follows: And she arose, and ministered unto them.
san Giovanni Crisostomo † 407 d.C. ut sup.
For since the disease was curable, He shewed His power by the manner of the cure, doing what art could never do. For after the allaying of the fever, the patient needs much time ere he be restored to his former health, but at this time all took place at once.
sant'Ambrogio † 397 d.C.
But if we weigh these things with deeper thoughts, we shall consider the health of the mind as well as the body; that the mind which was assailed by the wiles of the devil may be released first. Eve was not a hungered before the serpent beguiled her, and therefore against the author of evil himself ought the medicine of salvation first to operate. Perhaps also in that woman as in a type our flesh languished under the various fevers of crimes, nor should I say that the fever of love was less than that of bodily heat.
san Beda † 735 d.C.
For if we say that a man released from the devil represents morally the mind cleansed from unclean thoughts, consequently a woman vexed by fever, but cured at our Lord’s command, represents the flesh controlled by the rules of continence in the fury of its own lust.
san Cirillo di Alessandria † 444 d.C.
Let us therefore receive Jesus. For when He has visited us, we carry Him in our heart and mind; He will then extinguish the flames of our unlicensed pleasures, and will make us whole, so that we minister unto Him, that is, do things well-pleasing to Him.
Il testo latino
Ambrosius
Postquam Lucas virum a spiritu nequitiae liberatum ante praemisit, substituit feminae sanitatem. Utrumque enim sexum dominus curaturus advenerat; et prior sanari debuit qui prior creatus est; unde dicitur surgens autem de synagoga introivit in domum Simonis
Chrysostomus in Matthaeum
Manebat enim apud discipulos honorans ipsos, et ob hoc animosiores reddens
Cyrillus
Aspice autem quomodo manet penes virum inopem Christus, qui spontanea voluntate paupertatem pro nobis passus est, ut discamus cum pauperibus conversari, nec spernere depressos et pauperes. Sequitur socrus autem Simonis tenebatur magnis febribus: et rogaverunt illum pro ea
Hieronymus super Matthaeum
Modo salvator rogatus, modo ultro curat aegrotos; ostendens se contra peccatorum quoque passiones et precibus semper annuere fidelium; et ea quae ipsi minime in se intelligunt, vel intelligenda dare, vel non intellecta dimittere: secundum illud: delicta quis intelligit? Ab occultis meis munda me, domine
Chrysostomus
Quod autem Matthaeus hic reticuit, non differt: illud enim est brevitatis, hoc autem exquisitae interpretationis. Sequitur et stans super illam, imperavit febri; et dimisit illam
Basilius
In quo Lucas figuravit sermonem tamquam de praecepto animali sensibili facto, sic dicens febri imperatum, et quod febris non omisit imperantis operationem; unde sequitur et continuo surgens ministrabat illis
Chrysostomus
Quia enim morbus curabilis erat, per modum medendi potestatem suam declaravit, faciens quod minime ars medicinae facere potuisset: post febris enim sedationem, multo tempore patientes egent ut pristinae restituantur sanitati; tunc autem simul omnia facta sunt
Ambrosius
Si autem altiori consilio ista perpendamus, animi debemus intelligere et corporis sanitatem: ut prius animus, qui serpentis laborabat insidiis, absolutus sit. Denique non prius Eva esuriit, quam serpentis eam versutia tentavit; et ideo adversus ipsum auctorem peccati prius debuit medicina salutis operari. Fortassis etiam in typo mulieris illius, variis criminum febribus caro nostra languescebat; nec minorem febrem amoris esse dixerim quam caloris
Beda
Si enim virum a Daemonio liberatum moraliter animum ab immunda cogitatione purgatum significare dixerimus; consequenter femina febribus tenta, sed ad imperium domini curata, carnem ostendit a concupiscentiae suae fervore per continentiae praecepta frenatam
Cyrillus
Et nos ergo suscipiamus Iesum: cum enim visitaverit nos, et portamus eum in mente et corde, tunc enormium voluptatum aestum extinguet, et incolumes faciet, ut ministremus ei, hoc est, ei beneplacita peragamus
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Teofilatto † 1107
We must observe the zeal of the multitude, who after the sun had set bring their sick unto Him, not deterred by the lateness of the day; as it is said, Now when the sun was setting, they brought their sick.
Origene † 253 d.C.
It was ordered about sun-set, that is, when the day was gone, that they should bring them out, either because during the day they were employed about other things, or because they thought that it was not lawful to heal on the sabbath. But He healed them, as it follows, But he laid his hands upon every one of them.
san Cirillo di Alessandria † 444 d.C.
But although as God He was able to drive away diseases by His word, He nevertheless touches them, shewing that His flesh was powerful to apply remedies, since it was the flesh of God; for as fire, when applied to a brazen vessel, imprints on it the effect of its own heat, so the omnipotent Word of God, when He united to Himself in real assumption a living virgin temple, endued with understanding, implanted in it a participation of His own power. May He also touch us, nay rather may we touch Him, that He may deliver us from the infirmities of our souls as well as the assaults of the evil spirit and pride! For it follows, And devils also came out.
san Beda † 735 d.C.
The devils confess the Son of God, and as it is afterwards said, they knew him to be Christ; for when the devil saw Him distressed by fasting, he perceived Him to be truly man, but when he prevailed not in his trial he doubted whether or not He were the Son of God, but now by the power of Christ’s miracles he either perceived or suspected Him to be the Son of God. He did not then persuade the Jews to crucify Him because he thought Him not to be Christ or the Son of God, but because he did not foresee that by this death he himself would be condemned. Of this mystery hidden from the world the Apostle says, that none of the princes of this world knew, for if they had known they would never have crucified the Lord of Glory. (1 Cor. 2:8.)
san Giovanni Crisostomo † 407 d.C.
But in what follows, And he rebuking them suffered them not to speak, mark the humility of Christ, who would not let the unclean spirits make Him manifest. For it was not fit that they should usurp the glory of the Apostolical office, nor did it become the mysteries of Christ to be made public by impure tongues.
Teofilatto † 1107
Because, “praise is not seemly in the mouth of a sinner.” Or, because He did not wish to inflame the envy of the Jews by being praised of all.
san Beda † 735 d.C.
But the Apostles themselves are commanded to be silent concerning Him, lest by proclaiming His divine Majesty, the dispensation of His Passion should be delayed.
Il testo latino
Theophylactus
Considerandum est turbae desiderium: nam cum sol occidisset, adducunt ad eum infirmos, non a tempore impediti; unde dicitur cum autem sol occidisset, omnes qui habebant infirmos variis languoribus, ducebant illos ad eum
Origenes
Ideo quidem circa solis occasum, idest elapsa die, illos educebant, quia verecundabantur, vel timebant Pharisaeos; vel quia de die intenti erant circa alia; vel quia putabant non licere sanare in sabbato. Ipse autem sanabat eos; unde sequitur at ille singulis manus imponens, curabat omnes
Cyrillus
Quamvis autem ut Deus potuisset omnes verbo pellere morbos, tamen tangit eos, ostendens propriam carnem efficacem ad praestanda remedia, nam caro Dei erat. Sicut enim ignis appositus vasi aeneo imprimit ei propriae caliditatis effectum; sic omnipotens Dei verbum, cum univit sibi veraciter assumptum templum ex virgine animatum et intellectivum, particeps suae potestatis, eius effectum inseruit. Tangat et nos, immo potius nos illum tangamus, quatenus et nos ab animarum infirmitatibus liberet, nec non a Daemonum impugnatione et superbia; sequitur enim exibant autem Daemonia a multis clamantia et dicentia: quia tu es filius Dei
Beda
Daemonia filium Dei confitentur, et, sicut postea dicitur, sciebant ipsum esse Christum: quia cum ieiunio fatigatum eum Diabolus videret, verum hominem intellexit; sed quia tentando non praevaluit, utrum filius Dei esset dubitabat; nunc autem per signorum potentiam vel intellexit vel potius suspicatus est esse filium Dei. Non igitur ideo Iudaeis eum crucifigere persuasit, quia Christum sive Dei filium non esse putavit; sed quia se morte illius non praevidit esse damnandum. De hoc enim mysterio a saeculis abscondito dicit apostolus quod nemo principum huius saeculi cognovit: si enim cognovissent, nunquam dominum gloriae crucifixissent
Chrysostomus in Marcum
In hoc autem quod sequitur et increpans non sinebat ea loqui, percipe Christi humilitatem: non sinebat ut Daemones immundi eum manifestarent; non enim oportebat eos subripere officii apostolici gloriam, nec decebat Christi mysterium lingua foeda publicari
Theophylactus
Quia non est speciosa laus in ore peccatoris; vel quia nolebat invidiam accendere Iudaeorum ex hoc quod ab omnibus laudaretur
Beda
Ipsi autem apostoli praecipiuntur reticere de illo, ne divina maiestate praedicata, passionis dispensatio differretur
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san Giovanni Crisostomo † 407 d.C.
When he had bestowed sufficient favour upon the people by miracles, it was necessary for Him to depart. For miracles are always thought greater when the worker is gone, since they themselves are then the more heeded, and have in their turn a voice; as it is said, But when it was day, he departed, and went.
Un espositore greco Victor Antiochenus.
He went also into the desert, as Mark says, and prayed; not that he needed prayer, but as an example to us of good works.
san Giovanni Crisostomo † 407 d.C. Hom. 25. in Matt.
The Pharisees indeed, seeing how that the miracles themselves published His fame, were offended at His power. But the people hearing His words, assented and followed; as it is said, And the multitudes sought him, not indeed any of the chief priests, or scribes, but all those who had not been blackened with the dark stain of malice, and preserved their consciences unhurt.
Un espositore greco ut sup.
Now when Mark says that the Apostles came to him, saying, All seek thee, but Luke, that the people came, there is no difference between them, for the people came to Him following in the footsteps of the Apostles. But the Lord rejoiced in being held back, yet bid them let Him go, that others also might partake of His teaching, as the time of His presence would not last long; as it follows, And he said unto them, I must preach the kingdom of God to other cities also, &c. Mark says, Unto this I came, shewing the loftiness of His divine nature, and His voluntary emptying Himself of it. But Luke says, Unto this am I sent, shewing His incarnation, and calling also the decree of the Father, a sending Him forth; and one simply says, To preach, the other added, the kingdom of God, which is Christ Himself.
san Giovanni Crisostomo † 407 d.C. Hom. 48. in Matt.
Observe also, that He might, by abiding in the same place, have drawn all men over to Himself. He did not however do so, giving us an example to go about and seek those who are perishing, as the shepherd his lost sheep, and as the physician the sick. For by recovering one soul, we may be able to blot out a thousand sins. Hence also it follows, And he was preaching in the synagogues of Galilee. He frequently indeed went to the synagogues, to shew them that He was no deceiver. For if He were constantly to dwell in the desolate places, they would spread abroad that He was concealing Himself.
san Beda † 735 d.C.
But if the sun-setting mystically expresses the death of our Lord, the returning day denotes His resurrection, (the light of which being made manifest, He is sought for by the multitudes of believers, and being found in the desert of the Gentiles He is held back by them, lest He should depart;) especially as this took place on the first day of the week, on which day the Resurrection was celebrated.
Il testo latino
Chrysostomus
Postquam satis utilitatis populis per miracula est collatum, oportebat eum abesse: maiora namque putantur miracula post absentiam operantis, dum ipsa magis exclamant, et vice vocis fruuntur; unde dicitur facta autem die, egressus ibat in desertum locum
Graecus
Abiit etiam in desertum, ut Marcus dixit, et orabat: non quod ipse oratione indigeret, sed ut nobis bonae operationis fieret forma
Chrysostomus
Pharisaei quidem, ipsis prodigiis praedicantibus, potentia Christi scandalizabantur; populi vero eloquia audientes, acquiescebant et sequebantur; unde sequitur et turbae requirebant eum, et venerunt usque ad ipsum; et detinebant illum, ne discederet ab eis; non quidem aliqui primatum aut Scribarum, sed quoscumque malitiae fucus non denigraverat, et illaesam habebant conscientiam
Graecus
Quod autem Marcus dicit apostolos pervenisse ad eum dicentes quod omnes quaerunt te, Lucas vero dicat populus pervenisse, non discrepant ab invicem. Applicuerant enim ad ipsum populi, apostolorum sequentes vestigia; dominus autem gaudebat detentus, sed mandabat ut eum dimitterent, ut etiam alii participes forent eius doctrinae, quasi tempore suae praesentiae non multum duraturo; unde sequitur quibus ait: quia et aliis civitatibus oportet me evangelizare regnum Dei, quia ideo missus sum. Marcus dicit: ad hoc veni, ostendens divinitatis eius celsitudinem, et voluntariam exinanitionem; Lucas vero dicit ad hoc missus sum, idest incarnationem ostendens, necnon beneplacitum patris missionem appellans; et ille quidem simpliciter dicit: ut praedicem, iste vero regnum Dei adiungit, quod est ipse Christus
Chrysostomus
Simul etiam considera, quod poterat in eodem loco manendo, omnes attrahere ad se; non tamen hoc fecit, praebens nobis exemplum ut perambulemus et requiramus pereuntes, sicut pastor ovem perditam, et medicus accedit ad infirmum: una enim anima recuperata, poterit aliquis mille delicta abolere; unde et hic sequitur et erat praedicans in synagogis Galilaeae. Frequentabat quidem synagogas, docens illos quod non esset seductor: nam si iugiter inhabitata coleret, diffamarent eum velut latitantem
Beda
Si autem occasu solis mystice mors domini exprimitur, die redeunte resurrectio illius indicatur; cuius manifestata luce, a credentium turbis requiritur, et in gentium deserto inventus, ne abeat detinetur; maxime cum hoc contigerit prima sabbati, quo resurrectio celebrata est
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1. JESUS AUTEM PLENUS SPIRITU SANCTO REGRESSUS EST A JORDANE, — ubi paulo ante a Joanne baptizatus erat, et Spiritum Sanctum visibiliter receperat, cujus plenitudinem jam ante adeptus erat invisibiliter in primo instanti conceptionis suae.
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2. ET TENTABATUR A DIABOLO. — Graece, peirazomenos, id est tentationem patiens vel sustinens a diabolo; scilicet per 40 dies sui jejunii, de quo praecessit. Vide dicta Matth. IV, 5.
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5. IN MOMENTO TEMPORIS. — Cur? Audi S. Ambrosium: «Non tam conspectus celeritas indicatur, quam caduca fragilitas potestatis exprimitur. In momento enim cuncta illa praetereunt. Et saepe honor saeculi abiit, antequam venerit. Quid enim saeculi potest esse diuturnum, cum ipsa diuturna non sint saecula?»
4:14
14. ET REGRESSUS EST JESUS IN VIRTUTE SPIRITUS IN GALILAEAM. — Graece en dynamei, id est in potentia, robore, vi Spiritus, q. d. Jesus a baptismo potenti impulsu Spiritus Sancti reversus est in Galilaeam. Spiritus Sanctus enim eum excitabat, valideque impellebat ut robur spiritus, quod ab initio conceptionis acceperat, sed huc usque intra se concluserat et absconderat, jam exereret, ac suum praedicandi officium ingenti ardore et spiritu ordiretur in Galilaea, illudque sanctitate vitae admirabili ac miraculis stupendis confirmaret. Unde Theophylactus vertit, enthousiasmo, id est enthusiasmo et divino Spiritus Sancti afflatu actus et impulsus.
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16. ET VENIT NAZARETH. — Nota Christum, cum hic, vers. 14, dicitur ivisse in Galilaeam, non intrasse Nazareth ibidem sitam, ut habet Matthaeus, cap. IV, 13, sed Capharnaum, ibique et locis illi vicinis praedicasse, eaque gessisse quae narrat Matthaeus a cap. IV usque ad cap. XIII: quae omnia hic transilit Lucas; ac deinde multo post venisse Nazareth, ut habet hic Lucas, et Matthaeus cap. XIII, 54; nimirum voluit Lucas statim initio praemittere causam cur Christus in Nazareth patria sua noluerit docere, quod scilicet a Nazarenis civibus suis, quasi fabri filius spretus fuerit: quae causa licet posterius contigerit, Christus tamen eam fore praevidebat, ideoque ab initio declinavit Nazareth, et ivit Capharnaum, ibidemque sedem praedicationis suae fixit, ut habet Matthaeus IV, 13. ET SURREXIT LEGERE. — Moris erat (et etiamnum est) apud Judaeos, ut die sabbati in synagoga quisque legeret libros Hebraicos sanctae Scripturae, tum ut ex ea legem Dei disceret, tum ut per eam ad Dei cultum, amorem et obsequium excitaretur. Rabbinis autem et doctoribus, qualis erat Jesus, proprium erat legere publice sanctam Scripturam, eamque interpretari, explicare, docere et concionari. Jesus ergo «surrexit legere,» id est erexit se ut legeret aliquem sanctae Scripturae librum, eumque explicaret et concionaretur.
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17. ET TRADITUS EST (a ministro) ILLI LIBER ISAIAE PROPHETAE. — Dei consilio et directione, id factum est, ut Jesus ex Isaia ostenderet se esse Messiam ab Isaia depictum. ET UT REVOLVIT LIBRUM, INVENIT LOCUM UBI SCRIPTUM ERAT. — Isaiae LXI, 1. Syrus et Arabicus, cum aperuisset librum. Videtur enim Christus ita aperuisse librum, ut non quaerendo et volvendo folia libri (ne res esset Judaeis suspecta), sed aperiendo librum illico in hunc locum Isaiae Dei nutu ductuque incideret. Melius noster vertit, «aut revolvit librum;» et Vatablus, «cum explicuisset;» alii, «cum expandisset librum,» hoc enim est Graecum anaptyxas: nam Hebraeorum libri non erant sicut nostri, per folia divisi et colligati, sed liber unus erat una membrana longa et continua, quae circa cylindrum ab initio ad finem convolvebatur (uti convolvuntur nostrae mappae geographicae), quam revolvere oportebat, itaque explicare et expandere, ut legi posset. Unde, vers. 20, dicitur: «Et cum plicuisset librum.» Christus ergo modice revolvendo librum sive membranam Isaiae, statim incidit in hunc locum de se prophetantem. Hic enim locus est in fine Isaiae, puta cap. LXI. Suum ergo ut primo obvium arripuit Christus et explicuit.
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18. SPIRITUS DOMINI SUPER ME: PROPTER QUOD UNXIT ME (q. d. Spiritus Sanctus qui ab exordio in me fuit, hic in baptismo, quem jam recenter a Joanne Baptista suscepi, visibiliter in specie columbae in me descendens, intonante voce Dei Patris: «Hic est Filius meus dilectus, ipsum audite;» hoc symbolo quasi unctione visibili me publice declaravit, auctoravit et quasi consecravit, orbis, ac praesertim Judaeorum, quibus promissus sum, doctorem, prophetam, salvatorem et legislatorem, ideoque), EVANGELIZARE PAUPERIBUS MISIT ME. — Nam divites Scribae et Pharisaei meam humilitatem et paupertatem aspernantur. Nota: τὸ «unxit me.» Hebr. enim Messias, et Graecum Christus idem est quod unctus. Haec unctio Christi secreto facta est in Incarnatione. Primo, ratione unionis hypostaticae quae summe eum unctum efficiebat sanctum et divinum, imo Deum; secundo, per gratiarum plenitudinem ex unione hac manantem. Alii enim Sancti dicuntur ungi gratia et donis Spiritus Sancti, sed Christus unctus fuit ipso Spiritu Sancto, quasi fonte et plenitudine omnium gratiarum, ut Christus homo fieret fons uberrimus suam gratiam effundens in omnes Apostolos, Martyres, Virgines, Confessores. Ita Basilius, lib. De Spiritu Sancto, cap. XXVI. Publice vero unctus fuit Christus in baptismo, cum per Spiritum Sanctum declaratus est orbis doctor et redemptor, ut dixi. Reliqua hujus loci fuse explicui Isai. LXI, 1; quare ea hic obiter perstringam. SANARE CONTRITOS CORDE. — Ut scilicet sanem et consoler eos, qui ob peccata sua et legis Mosaicae onus, ac rerum divinarum ignorantiam afflicto sunt animo, atque ad Dei cognitionem, veniam, gratiam et salutem anhelant, ideoque Messiam exspectant. Unde Symmachus et Theodotion vertunt, «ad alliganda vulnera peccatorum,» teste S. Hieronymo in cap. LXI Isaiae.
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19. PRAEDICARE CAPTIVIS REDEMPTIONEM. — Ut scilicet peccatoribus, qui a peccato et daemone captivi detinentur, praedicem, annuntiem et afferam liberationem per poenitentiam et gratiam meam. ET CAECIS VISUM. — Hebr. et Chald., Isaiae LXI, 1, habent, «et vinctis apertionem,» scilicet carceris, id est, ut Symmachus, «et vinctis solutionem.» Verum Septuaginta indeque Lucas hic vertunt, «et caecis visum;» Graece anablepsin, id est «revidentiam,» ut rursum videant. Hebraei enim vinctos sive clausos vocant caecos, juxta illud: «Talpae oculis capti;» ac consequenter «apertionem» vocant illuminationem qua caecis aperiuntur oculi: alioqui enim haec particula non distingueretur a praecedenti, quae habet, «captivis redemptionem.» Sensus ergo est, q. d. Christus et caecis corporaliter visum reddet, et caecos spiritualiter, id est ignorantes Deum et viam salutis, illuminabit ac Dei cognitionem modumque salvandi animam docebit. Hoc est quod clare Messiam facturum praedixit Isaias, cap. XLII, 7: «Dedi te in foedus populi, in lucem gentium, ut aperires oculos caecorum.» Hinc patet Isaiam, cap. LXI, 1, ad litteram non loqui de solutione captivitatis Babylonicae factae per Cyrum, ut vult Toletus, sed de solutione captivitatis peccati et diaboli factae per Christum, quia Cyrus nulli visum restituit, sed Christus multis. Fateor tamen alludi ad Cyrum: nam Cyrus typus fuit Christi. Unde ipsis Hebraeis in Babylone «vinctis,» dedit «apertionem et solutionem,» ut habent Hebraea, cum eos e captivitate liberavit et in Judaeam remisit. DIMITTERE CONFRACTOS IN REMISSIONEM, — id est in libertatem et sanitatem. Arabicus, «et mittere vinctos in remissionem;» Pagninus, «ut emittam confractos per remissionem.» Sic et Vatablus. Haec verba non sunt in Isaia, cap. LXI, 1, Hebraeo, Graeco vel Latino; quare paraphrastice a S. Luca aut ejus interprete addita sunt, adeoque haec videtur esse altera explicatio ejus quod dixit, «ut sanarem contritos corde;» iidem enim sunt contriti et confracti. Ita Forerius, in cap. LXI Isaiae; et Franciscus Lucas hic. Unde Origenes omittit hic τὸ «ut sanarem contritos corde,» ac pro eo legit: «emittere confractos in libertatem.» Additque: «Quid ita fractum atque collisum fuit ut homo, qui a Jesu dimissus est sanatus?» Sic et τὸ «ut sanarem contritos corde» omittunt Eusebius, lib. IX Demonstr., cap. X; S. Augustinus, lib. II De Consensu Evang., cap. XLII; Beda et manuscripti nonnulli, quos in notis citat Franciscus Lucas. Ex adverso Theophylactus legit τὸ «ut sanarem contritos corde,» et omittit τὸ «dimittere confractos in remissionem.» Porro S. Hieronymus, in Comment. Isaiae, cap. LXI, citans hunc Lucae locum, legit utrumque, nimirum «sanare contritos corde,» et «dimittere fractos in libertatem.» Pro «confractos» Graece est tetrausmenous, quod Vatablus et alii vertunt, «vulneratos.» «Confractos» ergo vocat eos, qui carcere et servitute diaboli ac peccati obstricti, vulnerati, conquassati et quasi obtriti erant, quos Christus missos et liberos fecit suaeque integritati restituit; idque fecit tum spiritualiter, tum corporaliter, cum nimirum infirmos et daemoniacos a variis morbis et daemonibus curavit et liberavit. Ita Maldonatus, Jansenius, Toletus, Barradius, Franciscus Lucas et alii. «Dimittere» ergo hic et alibi est liberare et sanare, ac dimissio vel remissio est libertas et sanitas: sicut enim quis e vinculis dimittitur liber, sic ex morbis et vulneribus dimittitur sanus. Hinc Hebr. rapha significat remittere, mollire, lenire, sanare: qui enim morbum remittit et mitigat, hic eum curat et sanat: unde marpe est lenitas, curatio, medicina, sanitas: hinc et Raphael idem est quod medicus Dei. Hac de causa dimittere vel remittere in Scriptura subinde idem est quod curare et sanare, ut Lucae cap. XIII, 12: «Mulier, dimissa es ab infirmitate;» Psal. XXXVIII, 14: «Remitte mihi ut refrigerer,» et alibi. PRAEDICARE ANNUM DOMINI ACCEPTUM, — id est gratum, placentem et jucundum; Hebr. senat ratson; Septuaginta eniauton eudokias, id est, ut S. Hieronymus, «annum placabilem,» vel, ut alii proprie vertunt, «annum beneplaciti,» puta benevolentiae et liberalitatis divinae, qualis erat annus jubilaei, ad quem hic alludit. Annus enim jubilaei typus erat et figura anni hujus Evangelici, quem attulit Christus. Totum ergo tempus praedicationis Christi et deinceps, puta totum tempus legis novae, sive Christianismi, Christo obedientibus et ejus liberalitatem acceptantibus est annus jubilaei, id est annus gratiae, misericordiae, pacis, remissionis, liberalitatis, salutis, in quo post longam Dei in nos iram restituimur in ejus gratiam, acceptationem, benevolentiam, haereditatem, gloriam omniaque bona pristina quae habuimus in paradiso in statu innocentiae. Hoc est quod ait Paulus: «Ecce nunc tempus acceptabile, ecce nunc dies salutis,» II Cor. VI, 2. ET DIEM RETRIBUTIONIS. — jom nacam, id est diem ultionis, q. d. Annus jubilaei, id est tempus Christianismi, sive legis gratiae, hostibus Christi erit dies, id est tempus ultionis, quo scilicet Deus ulciscetur genus humanum de suis inimicis et tyrannis, puta daemonibus eum opprimentibus, quia Christus homines a daemonibus liberabit illosque sua tyrannide depellet et dejiciet, juxta illud Isaiae, cap. XXXV, 4: «Dicite pusillanimis: Confortamini et nolite timere: ecce Deus vester ultionem adducet retributionis. Deus ipse veniet et salvabit vos.» Unde Christus, Joan. XII, 31: «Nunc, ait, judicium est mundi: nunc princeps hujus mundi ejicietur foras.» Et Paulus, Coloss. II, 15: «Exspolians, ait, principatus et potestates, traduxit confidenter, palam triumphans illos in semetipso.»
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20. ET CUM PLICUISSET (in cylindrum convolvisset, ut dixi vers. 17) LIBRUM, REDDIDIT MINISTRO, ET SEDIT. ET OMNIUM IN SYNAGOGA OCULI ERANT INTENDENTES IN EUM, — «aut audirent quomodo interpretaretur ea quae legerat,» ait Euthymius. Jam enim ex ejus dictis et factis Capharnai fama ipsius ubique percrebuerat, et multi opinarentur eum esse Messiam; et hoc maxime a Christo audire cupiebant. Sciebant enim locum Isaiae ab eo lectum esse oraculum de Messia: hinc ei illum explicanti arrectis auribus auscultabant.
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21. COEPIT AUTEM DICERE AD ILLOS: QUIA (quod) HODIE IMPLETA EST HAEC SCRIPTURA (quae sonuit, ait Euthymius et Syrus) IN AURIBUS VESTRIS. — q. d. Hodie vobis audientibus impleta est haec Isaiae prophetia, dum me auditis vobis caeterisque Galilaeis pauperibus evangelizantem annum plenae remissionis, et paratum facere (imo in Capharnao jam fecisse) omnia quae hic praedixit Isaias: ego enim sum Messias de quo ibidem prophetat Isaias, quem vos ex oraculo Jacobi et Danielis velut jam instantem avide exspectatis. Esto enim clare Jesus non exprimat se esse Messiam, tamen tacite idipsum significat.
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22. ET OMNES TESTIMONIUM ILLI DABANT, ET MIRABANTUR IN VERBIS GRATIAE, QUAE PROCEDEBANT DE ORE EJUS, ET DICEBANT: NONNE HIC EST FILIUS JOSEPH? — «Verba gratiae,» primo, vocat verba gratiosa, venusta, suavia, jucunda; secundo, verba gratia et spiritu plena; tertio, efficacia ad movendum et persuadendum; quarto, plena sapientia et eloquentia, ita ut auditores convincerent. Loquebatur enim Christus lingua plusquam humana, imo angelica quasi angelus, aut potius divina quasi homo Deus, juxta illud: «Erat enim docens eos sicut potestatem habens, et non sicut Scribae,» Matth. VII, 29; vide ibi dicta. Caetera fusius narrat Matthaeus, cap. XIII, 55, ubi ea explicui. TESTIMONIUM ILLI DABANT, — quod bene pulchreque et gratiose diceret, non autem quod ipse esset Messias. Unde eum vocant «filium Joseph:» nam paulo post, cum ab eo taxarentur, eum spreverunt et praecipitare voluerunt, ut sequitur. Sic hodie multi laudant concionatorem, quamdiu dicit eis placentia et elegantia; at cum eorum vitia insectatur, ipsum vituperant et persequuntur. Hic est vulgi variabilis, et se suasque cupiditates amantis, mos et consuetudo. Beda tamen hoc testimonium accipit de Messia, quod scilicet testarentur ipsum esse Messiam, de quo Isaias ista cecinerat. Unde subjicit Beda: «Magna caecitas, cum quem verbis et factis Christum esse cognoscunt, ob solam generis notitiam contemnunt, quia apud se nutritum, et per aetatum tempora profecisse viderant.»
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23. ET AIT (Jesus, ut addit Syrus) ILLIS: UTIQUE DICETIS MIHI HANC SIMILITUDINEM (Graece parabolen, id est parabolam, hoc est proverbium sive adagium vulgo jactatum): MEDICE, CURA TEIPSUM, — id est, cura tuos et patriam tuam, quae tibi chara esse debet ut tu tibi ipsi: cura tuos cives Nazarenos, uti curasti, vel diceris curasse exteros Capharnaitas. Sic enim mox explicat Christus, qui spiritu divino videbat Nazarenorum occultas cogitationes; scilicet illos hoc mente volvere, quod ipse hic enuntiat. Unde occultae eorum cogitationi et objectioni praeveniendo occurrit, et respondet. Porro «protritum, ait Titus, usitatumque apud Judaeos erat, ut medicos in morbum prolapsos, facto hoc urbanoque dicto exciperent: Medice, cura teipsum.» Sic enim habet communis hominum sensus, cui favet ipsa ratio, ut qui seipsum curare nequit vel negligit, alios pariter curare nequeat vel negligat. Esto a parte rei experientia non raro ostendat, medicos qui alios curant, saepe non posse curare seipsos, sed aliis medicis se curandos committere, quia appetitus saepe excaecat rationem, et morbus scientiam obnubilat. Unde melius et sincerius judicamus de aliorum morbis, quam de nostris. Amor proprius enim saepe judicium pervertit. Unde monet Salomon, dicitque: «Ne innitaris prudentiae tuae,» Prov. III, 5. Tropologice, hoc adagium: «Medice, cura teipsum,» S. Antonius sic exponebat, q. d. Qui vult aliorum vitia curare, prius curet sua: qui enim alios volunt juvare, antequam sanent seipsos, in sua vitia relabuntur. Sed audi ipsummet S. Antonium, in Vitis SS. Patrum, lib. VII, cap. III: «Patres Zatzqui egressi sunt in desertum, et ipsi sani effecti facti sunt medici, et reversi alios sanaverunt: ex nobis autem si quem egredi contigerit in desertum, antequam ipsi sanemur, curam aliis adhibemus, et revertitur ad nos infirmitas nostra, et fiunt ultima nostra pejora prioribus, propter quod dicitur nobis: o medice, prius tibi curam impende.» Sane experientia docet eos qui aliquod vitium in seipsis sanant, idem facile in aliis sanare. Huic proverbio simile est illud Plutarchi, libr. De dignoscendo adulatore ab amico: «Aliis medetur, ipse ulceribus scatens,» quod jacitur in eos, qui aliis sapiunt, non sibi; aliis oculati sunt et cauti, non sibi; alios consolari et animare norunt, cum ipsi sua mala iniquo ferant animo. Nam, ut idem Plutarchus ad Apollonium scribit: «Aegroto animo medicus est oratio» suavis et blanda, non vita, non virtus. Facile ergo est afflictos alios solari, difficile seipsum. QUANTA AUDIVIMUS FACTA IN CAPHARNAUM, FAC ET HIC IN PATRIA TUA. — Hinc patet haec contigisse in Nazareth, postquam Jesus praedicasset et miracula multa patrasset in urbe Capharnao, ut dixi vers. 16, et advertit S. Augustinus, lib. II De Consensu Evangel., cap. XLII, q. d. ait Glossa: «Non credimus quod incerta fama vulgavit, cum apud nos nihil tale feceris, quibus convenientius talia impendenda erant beneficia.» Habes enim hic in Nazareth patria tua quae te concepit, nutrivit et in virum provexit, fratres, sorores, cognatos, vicinos, alios pauperes, alios aegros, alios aliter affectos: cur ergo tuis hisce per miraculum non succurris, quibus te cognatio, amor patriae ipsaque naturae charitas magis obstringit?
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24. AIT AUTEM: AMEN (id est vere, vel in veritate) DICO VOBIS, QUIA (quod) NEMO PROPHETA ACCEPTUS EST IN PATRIA SUA, — ob causas quas recensui Matth. XIII, 57, q. d. Vos, o Nazareni, me quasi civem vestrum et filium fabri spernitis: hinc indigni estis, quibus ego beneficia mea conferam. Ideo, ait Interlinearis, non opero apter vos, quia increduli estis, non quia patriam oderim. Addit S. Cyrillus, quia civis semper suis civibus praesto est, hinc debita reverentia eripitur a notis. Tertio S. Chrysostomus: Christus, ait, apud suos Nazarenos abstinuerat a miraculis, ne eos provocaret ad invidiam; nam, ut ait S. Ambrosius, aspernator est Deus invidorum: quia, ut ait Glossa, prope naturale est cives civibus invidere, nec virtutem considerant, sed fragilem recordantur infantiam. Vere Chrysologus, serm. 48, in fine: «Inter suos posse, ait, morsus est, adustio est; inter cives eminere proximos, proximorum urit gloriam: propinquo propinqui si honorem debeant, computant servitutem.» Festivus hac de re extat psittaci apologus. Psittacus ex Oriente in Occidentem delatus, ubi hujusmodi aves nasci non consueverunt, admiratur sese in majori pretio et honore haberi, quam in natali consuevisset loco; nam caveam eburneam argenteis contextam virgis incolebat, suavissimisque alebatur cibis, quod caeteris avibus Occidentalibus, quae neque in forma neque exprimendis humanis vocibus erant inferiores, non contingebat. Tunc turtur in eadem cavea conclusus: Hoc, inquit, nulla est admiratione dignum, nulli enim in patria meritus honor exhiberi solet. Tropologice: docet hic Christus fideles, praesertim viros Religiosos et Apostolicos, affectum nimium erga patriam et parentes moderari vel exuere debere, ut toti orbi prosint, juxta illud: «Omne solum forti patria est, ceu piscibus aequor.» Hinc Socrates a suis Atheniensibus damnatus ad mortem, dicebat se esse Cosmopolitem, id est civem mundi. Et Comicus: «Homines optimi, ait, quaerendi velut equi extra patriam.» Communis omnium patria est Roma. Sic Herculi omnis terra fuit patria, ait Plutarchus, tract. De Exilio. Praeclare S. Gregorius Nazianzenus, orat. 18: «Una, inquit, magnis et excelsis viris patria est, nempe Jerusalem illa quae mente percipitur, non eae quas hic angustis finibus circumscriptas esse, atque ab aliis aliisque hominibus subinde incoli videmus.» Idem, orat. 25: «Terrenae, inquit, hae patriae, atque haec generum discrimina, brevis hujus et caducae vitae nostrae, scenae ac ludi sunt. Quam enim quisque terram, sive per tyrannidem, sive per calamitatem, ante occupaverit, ea patria dicitur, cujus omnes aeque hospites et advenae sumus, quantumlibet vocum appellatione ludamus.» Talis erat S. Basilius, de quo ita scribit in ejus Vita S. Gregorius Nyssenus: «Ab exilii metu liber erat Basilius Magnus, quod unam patriam hominum censeret esse paradisum, atque omnem terram quasi commune naturae exilium spectaret.» Talis quoque fuit Paulus Orosius, familiaris S. Augustino, qui, lib. V Contra Paganos, ita de se scribit: «Inter Romanos Romanus, inter Christianos Christianus, inter homines homo, legibus imploro rempublicam, religione conscientiam, communione naturam. Utor temporarie omni terra quasi patria, quia quae vera est, et illa quam amo patriam, in terra penitus non est. Nihil perdidi ubi nihil amavi; totumque habeo, quando quem diligo, mecum est: maxime quia et apud omnes idem est, qui me non modo notum omnibus, verum et proximum facit; neque egentem deserit, quia ipsius est terra et plenitudo ejus, ex qua omnibus omnia jussit esse communia.»
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25. IN VERITATE DICO VOBIS, MULTAE VIDUAE ERANT IN DIEBUS ELIAE IN ISRAEL, QUANDO CLAUSUM EST COELUM ANNIS TRIBUS ET MENSIBUS SEX, CUM FACTA ESSET FAMES MAGNA IN OMNI TERRA: 26. ET AD NULLAM ILLARUM MISSUS EST ELIAS, NISI IN SAREPTA SIDONIAE, AD MULIEREM VIDUAM. QUANDO CLAUSUM EST COELUM, — id est, quando coelum non pluit super terram; pluvia enim coelum, id est aerem, quasi clausum aperit, et suis guttis dividit. ANNIS TRIBUS ET MENSIBUS SEX. — Id non extat in Scriptura veteri, sed Jesus id scivit, qua Deus, ac idipsum revelavit S. Jacobo, cap. V Epist., vers. 17; nam quod III Reg. XVIII, 1, dicitur: «Factum est verbum Domini ad Eliam in anno tertio, dicens: Vade et ostende te Achab, ut dem pluviam super faciem terrae;» annus ille tertius accipiendus est non ab exordio siccitatis, sed a commoratione Eliae in Sarepta. IN OMNI TERRA — Israel eique vicina regione, uti erat Sidon et Sarepta, in qua erat haec vidua. Sensus est, q. d. Sicut Elias tempore famis nulli Israelitae procuravit panem et victum, sed soli viduae Sareptanae, quae erat Sidonia, id est Gentilis et alienigena, eo quod ipsa magni fecerit Eliam, ejusque prophetiae, quod Deus famem ipsius provideret, crediderit, ideoque parum olei et farinae quod habebat, in cibum Eliae dederit, praeponens illum sibi suorumque filiorum necessitati; quae insignis fuit viduae fides, aeque ac charitas, ob quam meruit praeponi Israelitis. Sic et ego Capharnaitas praefero vobis, o Nazareni cives mei, quia illi me ut doctorem e coelis missum audiunt, honorant, obsequuntur; vos autem me ut civem vestrum et fabrum aspernamini: illis ergo panem spiritualem coelestis doctrinae et miraculorum impertior, vos autem in fame spirituali, id est in egestate doctrinae salutiferae relinquo. Elias enim erat typus et praecursor Christi, vidua Sareptana erat typus et primitiae Gentilium, quos Christus praetulit Judaeis civibus suis. Nam, ut ait Beda, «Sidon» Hebraice idem est quod venatio inutilis; «Sarepta,» incendium vel angustia, panis scilicet, puta gentilitas negotiis saeculi serviens et carnalium cupiditatum incendium panisque spiritualis angustias patiens. Elias est propheticus sermo, qui receptus pascit corda credentium. Tropologice, S. Basilius in Catena: Vidua est anima viduata virtute et notitia divina, quam Elias, id est verbum divinum mente receptum, nutrit virtutum panibus.
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27. ET MULTI LEPROSI ERANT IN ISRAEL SUB ELISEO PROPHETA: ET NEMO EORUM MUNDATUS EST NISI NAAMAN SYRUS, — ideoque alienigena et Gentilis, non Judaeus. Idem probat alio Eliseo exemplo et typo, q. d. Sicut Eliseus magistrum suum Eliam secutus non prophetavit suis Judaeis, sed exteris, ideoque non leprosos qui erant in Judaea, sed Naaman Syrum et Gentilem a lepra mundavit, eo ob hujus fidem et illorum incredulitatem. Naaman enim ex Syria longo itinere magnoque sumptu venit in Judaeam ad Eliseum, credens quod ab eo a lepra curaretur, eumque honoravit, ac magna ei munera obtulit, atque in omnibus ei ut Prophetae caelesti obedivit, ut cum humiliter ei non per se, sed per internuntium jubenti, ut septies lavaretur in Jordane, paruit, ideoque ea lepra mundatus est: qui omnia utique non fecissent Eliseo leprosi qui erant in Israel. Sic et ego Christus praedico et miracula patro apud exteros Capharnaitas, ab eorum erga me fidem, reverentiam et benevolentiam: vos vero, o Nazareni, ob infidelitatem, irreverentiam meique contemptum, desero. Eliseus enim, aeque ac Elias, erat typus et praecursor Christi; Naaman Gentilis typus erat Gentilium, ad quos Christus, relictis Judaeis, per Apostolos translaturus erat, suam fidem, Ecclesiam et gratiam. Ita Beda, Titus, Theophylactus, Euthymius, Jansenius, Toletus et alii.
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28. ET REPLETI SUNT OMNES IN SYNAGOGA IRA, HAEC AUDIENTES. — Tum quia sciebant se his duobus exemplis viduae et Naaman pungi quasi incredulos, et contumelia affici quasi indignos miraculis Jesu; tum quia indignabantur Jesum, qui erat civis et aequalis ipsorum, ipsis se anteferre et conferre cum Elia et Eliseo, imo ex Isaiae oraculo facere se Messiam; tum quod Christus tacite significaret se sua dona a Judaeis ad Gentes translaturum. Ita S. Thomas, Toletus, Franciscus Lucas et alii.
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29. ET SURREXERUNT, ET EJECERUNT ILLUM EXTRA CIVITATEM, ET DUXERUNT ILLUM USQUE AD SUPERCILIUM MONTIS, SUPER QUEM CIVITAS ILLORUM ERAT AEDIFICATA, UT PRAECIPITARENT EUM. — «Duxerunt,» imo vi traxerunt invitum, ut illis videbatur, sed revera Christus sponte se trahi ducique sinebat. «Ad supercilium,» ad culmen, ad verticem, «montis, super quem civitas illorum (Nazareth) erat aedificata.» Solent enim civitates monti adjacentes, non in imo, nec in summo, sed in medio montis (uti Florentiam videmus in medio Apennini) aedificari; tum quia in imo aer est crassus et terreus, in summo nimis acer et subtilis, sed in medio aer est temperatus et medius, nec nimis crassus, nec nimis subtilis; tum quia in summo grassantur venti, fulmina et procellae, juxta illud: Perflant altissima venti, et illud: feriuntque summos Fulmina montes. UT PRAECIPITARENT EUM — ex summo in imum, itaque eum occiderent, tanquam qui patriam suam infamasset, ac magna injuria et dedecore affecisset; ideoque eum extra civitatem quasi illa indignum, in culmen montis duxerunt, ut velut impium in patriam, ex eo in saxa praecipitatum colliderent, et toto corpore conquassarent. Ingens fuit haec injuria et violentia Nazarenorum in Christum civem suum, itaque reipsa confirmarunt id quod Christus eis dixerat, ait Euthymius, scilicet Prophetam non esse in honore in patria sua, sed in ea dehonorari, imo occidi, ideoque Nazarenos praedicatione et miraculis Christi esse indignos. Addit S. Bonaventura, Toletus et alii duxisse eos Jesum extra civitatem in verticem montis, ut eum quasi blasphemum, quod se Messiam fecisset, occiderent. Esto enim blasphemus ex lege lapidandus erat; tamen voluerunt Christum praecipitare in saxa et lapides, quia hoc perinde est ac si eum lapidassent. Perinde enim est, sive saxa in hominem, sive hominem in saxa jacias et praecipites, imo hoc illo saevius et terribilius est. Sic S. Stephanum quasi blasphemum extra Hierosolymam ejecerunt et lapidarunt. Sic pariter S. Jacobum, primum Hierosolymorum Episcopum, quod Jesum doceret esse Messiam, quasi blasphemum e pinnaculo templi praecipitarunt. Porro, S. Ambrosius ostendit eos deteriores fuisse diabolo; hic enim Christo in pinna templi a se constituto, tantum dixit: «Mitte te deorsum:» hi vero eum vi deorsum praecipitare sategerunt. Audi S. Ambrosium: «Est pejor magistro discipulorum haereditas: ille verbo Dominum tentat, hi facto; iste dicit, Mitte te deorsum, illi adoriuntur ut mittant.»
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30. IPSE AUTEM TRANSIENS PER MEDIUM ILLORUM, IBAT. — Maldonatus censet Christum hic sese fecisse invisibilem; S. Ambrosius et Beda putant Christum mutasse voluntatem Nazarenorum, ut vellent eum dimittere. Melius alii censent Christum eorum phantasiam vel oculos divertisse, vel eos stupefecisse, ac continuisse pedes et manus eorum, ut quasi stupidi Christum videntes eum apprehendere non possent, vel non auderent. Quare Christus hic ostendit suam divinitatem, seque esse Deum. Unde S. Ambrosius: «Ecce, ait, per medium illorum, mutata subito vel obstupefacta furentium mente, descendit.» Causam subdit: «Etenim quando vult capitur, quando vult elabitur, quando vult occiditur: quia nondum venerat hora ejus,» Joan. VII, 30. Debebat enim adhuc praedicare, et tandem ex Patris decreto crucifigi Hierosolymae, non vero praecipitari in Nazareth. Ita Beda, S. Chrysostomus, Euthymius et alii. Tradit Brocardus, in Descriptione Terrae sanctae, Christum elapsum e manibus Judaeorum, subito in latere montis opposito apparuisse, ideoque locum illum vocari «saltum Domini.» Addit Lyranus saxum cui institit Christus, cessisse, et instar cerae vestigia Christi impressa in se suscepisse, sicut Christus ascendens in caelum e monte Oliveti, in eodem vestigia pedum suorum impressa reliquit. Audi et Adrichomium, in Descript. Terrae sanctae, ad vocem «saltus Domini:» Tradunt Christum fugisse in montem altum, qui inde Saltus Domini dicitur, et subito ad tactum vestis ipsius saxum subterfugisse ac instar cerae liquatum et resolutum quemdam effecisse sinum, quo corpus Dominicum muniretur et reciperetur, tantae utique capacitatis, quantae ipsum corpus Domini extitit quantitatis. In quo hodieque universa lineamenta et rugae vestis, quae a tergo Domini erant, pedumque ejus vestigia veluti manu sculptoris expressa servantur. Verum haec certam non habent fidem.
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32. ET STUPEBANT IN DOCTRINA EJUS, QUIA IN POTESTATE ERAT SERMO IPSIUS. — Graece en exousia, id est in libertate, auctoritate, potentia, vi et efficacia, docebat enim «quasi potestatem habens,» Matth. XIII, 52. Vide ibi dicta.
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33. ET IN SYNAGOGA ERAT HOMO HABENS DAEMONIUM IMMUNDUM. — Hanc historiam audivimus Marci I, 23, ubi eam explicui.
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38. SOCRUS AUTEM SIMONIS TENEBATUR MAGNIS FEBRIBUS. — Hujus curationem audivimus Matth. VIII, 14. Vide ibi dicta.
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v. 20 cum plicuisset librum nrvgac cum convolvisset, reddidit minisiro, yn apud rabbinos appellatur minister synagogae et sacrorum (cf. Buttorf Lexicon chald. talm. p. 730) ed sedzt, ut scil. de loco Isaiae verba faceret; ef omnium in synagoga ocult erant intendentes in eum; fama eius omnium excitabat exspectationem et cum antea in vita communi nihil in Iesu vidissent quod ab ordinaria fabri conditione recederet, eorum studium et cupiditas audiendi quid tandem efficere posset eo magis accendebatur;
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v. 24 coepit autem dicere ad illos : quia hodie impleta est haec scriptura wn auribus vestris i. e. id quod legi audistis hodie impletum est; hoc prophetae oraculum nunc impletur. Hoc itaque erat argumentum sermonis Domini quo ostendebat in se, in sua missione, in opere suo omnia illa iam effici et perfici quae propheta litteris consignaverat. Evangelista solum nobis refert rei summam; in auribus hebraismus est, cf. Gen. 50,4 loqui in auribus pharaonis, 1 Reg. 18,23, Bar. 1,3 legere ad aures eee Schanz). Clare itaque et distincte Iesus an- Srinitiat adesse tempus messianum et se esse Messiam , salvatorem, afflictorum et doctorem ac consolatorem omnium. Et profecto in verbis illis Isaiae munus Messiae eiusque indoles praeclare describitur, ita ut omnium animi eius desiderio et amore afficiantur necesse sit. Utinam haberemus verba illa quibus ipse Iesus eximium illud oraculum explanavit ! Quanta facundia, unctione coelesti, suavitate Iesus locutus sit, evangelista nobis ‘anit describens quanta admiratione ab initio Nazareessent allata de Iesu et eius vi et gratia docendi plane veritate niti (cf. Luc. ; similiter Tol. Ians. Lamy) et mirabantur in verbis gratiae, in verbis gratia et suavitate plenis, guae procedebant de ore ipstus ; tenebantur admiratione quanta suavitate, vi, eloquentia disserat, quam sic locutus est homo. Atque eorum admiratio eo maior erat, quia eum a puero noverant, et dicebant : nonne hic est filius loseph? verum filium Ioseph revera a Deo mitti et doceri ostendit et humilem quam putant eius originem longissime superat, illis fit scopulus et scandalum. Offenduntur et eorum superbia laeditur quod is quem concivem humilis originis noverant nune se illis exhibeat tamquam Salvatorem et Messiam; eum, ut Beda dicit, ob genus notum, ob generis notitiam contemnunt. Unde ei fidem denegantes id apud se statuunt, ut si quid auctoritatis sibi attribuere et si quid honoris exigere velit, antea operibus plane miraculosis et magnificis et stupendis probet se merito affectare conditionem sublimiorem. Illos animorum sensus Iesus perspiciens palam iis exprobrat
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v. 23 et aitillis + utique xév7w¢, omuino, profecto, dicetis mihi hane similitudinem xxezkcorhy , bene explicat Euth. zzporulav, hoe proverbium (cf. Sw) : medice cura te ipsum, quod proverbium apud Iudaeos, Graecos, Romanos esse vulgatum, ostendit Wefstezn; dicunt ergo : si vis haberi tamquam a Deo missus omnium Salvator, a te ipso prius remove malum quo laboras carens scil. auctoritate et dignitate ; proinde volunt ut factis omnino mirandis sibi conciliet quod ei adhue desit; et quo sensu illud proverbium proferatur explicatur (ut bene notant Alb. Cai. Tans. Mald. Tol. Ipr.): quanta audivimus facta in Capharnaum (sig cf. Act. 28,6 cig adctdov ywopevov), quae fecisti erga Caphar- -naum, pro extraneis, fac et hic in patria tua; eo quod hic miracula patras te ipsum iuvas (cf. .A/b. Luc.); quare merito proverbium illud : medice cura teipsum, cum plerisque explicari potest de miraculis quae Nazarethani pro se postulant i. e. medice sana tuos concives (cf. Cyr. Theoph. Euth. cat. Cr. Bon. Alb. Cai. Schegg, Schanz, Fil.) neque obstat quod Wezss obiicit czavzév debere cum ‘aze¢ unum eundemque designare. Nam eo quod alios sanat se ipsum auctoritate et dignitate apud suos commendat. ! Cur autem apud suos non inveniat fidem ideoque etiam non miracula patret (nam ad ea semper fidem postulat et sua beneficia credentibus largitur), rationem affert generalem
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v. 24 azt autem; cum id interponatur, aliqui putant longiorem quandam disceptationem post v. 23 esse secutam et ea finita iterum assumi verba Domini. At id necessarium non est. Nam ita cum aliqua emphasi inducitur responsio - ad obiectionem in v. 23 factam (cf. Schanz); vel etiam dici posset _evangelistam ex compluribus Jesu verbis id prae ceteris velle efferre : amen dico vobis, quia nemo propheta acceptus est in patria sua; cf. loan. 4,44; exemplum Ieremiae (11,21 et 12,6) iam Or7g. commemorat et S. Cyr. merito dicit : qui familiaris semperque ob oculos est, ei debitus quoque honor negatur ab ipsius notis. Facile enim noti inflammantur invidia (S$. Ambr.), si quis maiora quaedam appetere iis videtur, praesertim cum homines peregrina et rara admirari, communia autem et familiaria despicere soleant (Theoph.). Familiaritas enim, ut dici solet, contemptum parit; nam familiarem quisque sibi parem existimat; unde aegre fert, si ille ad altiora assurgere velit; gloriam enim familiaris et paris suam arbitratur confusionem (cf. Luc.), et propemodum naturale est cives semper civibus invidere (Bed.). Dein ostendit divinum munus nequaquam naturae iure deferri catus esset eum debere, si quid posset, suam patriam reddere gloriosam eamque suis Bee aris et miraculis ditare et iam aegre tulerant quod patria sua posthabita potius erga Capharnaum beneficum et quasi lure quodam proprio deberi beneficia divina;
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v. 25 in veritate dico vobis: multae viduae erant in diebus Eliae in Israel, guando clausum est coelum annis tribus et mensibus sex, cum facta esset fames magna in omni terra,
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v. 26 et ad nullam illarum missus est Elias, nist in Sarepta Sidoniae ad mulierem viduam ; illo prooemio : vere dico vobis, Iesus non tam asseverare vult rem revera ita accidisse, rem vere esse gestam nemo in dubium vocabat; unde eam affirmare adeo explicite non erat necesse; cf. 3 Reg. 17, 9 seq. Quando imbres in terram ruunt, cataractae coeli dicuntur esse apertae Gen. 7,11; quando vero pluvia negatur terrae, coelum dicitur clausum; cf. 2 Par. 6,26; 7,13. Illo tempore siccitatibus laboratum esse per annos tres et menses sex etiam lac. 5,17 dicitur. Quare 3 Reg. 18,1 in anno tertio intellige de commoratione Eliae in Sarepta, ante quam versatus erat ad torrentem Carith, donec ille siccatus erat 3 Reg. 17,5-7. Unde siciussus est ire in Sarepta Sidoniorum et cum ibi versaretur in anno tertio accepit mandatum : vade et ostende te Achab, ut dem pluviam super faciem terrae. Facile itaque anni tres et menses sex conficiuntur (cf. Tans. Luc. Calm. Reischl, Schegg, Schanz, Far. Sp.). Alii etiam provocant ad traditionem iudaicam (Jalkut Schimoni ad 4 Reg. 16; cf. Weiss) secundum quam pro re infelici numerus 3% (dimidia pars numeri sacri septenarii!) adhiberi solebat; quae tamen ratio et explicatio valde incerta est. Alii censent boa eus temporis spatium efcessationem siccitatis (Fv/.), id quod parum probabile videtur. Neque probabile est quod Lightfoot et Weistein ad h. 1. habent : non nisi bis quotannis solebat pluvia cadere in Iudaea, prior mense octobri, posterior aprili; siergo Deus instante pluviae tempore illam cohibuit per triennium, sex menses praecedentes quibus non pluerat triennio sunt addendi. | Est Sarepta oppidum DRocti ee inter Tyrum et Sidonem situm; visitur hodie viculus Sarfand meridiem versus a Sidone distans 35 kav (cf. Zeitschrift d. Palaestina Vereins VIII p. 25); vide ad Abd. v. 20. Viduam itaque gentilem Deus praetulit cunctis viduis israeliticis, ad hane potius quam ad ullam illarum misso Elia, ut edito miraculo iuvaret illam atque honoraret. Quare? vix solummodo eo quod Elias in Phoenicia tutus lateret, sed quia iam eo tempore ostendere volebat gentes non excludi a beneficiis divinis. Etiam eam afferunt rationem Tol. Luc. quia noverat Deus fore ut nulla vidua in Israel tanti faceret prophetam quanti illa; « et certe magni fecit prophetam, quae mox ut ille petivit, expendit in eius cibum ac potum quidquid reliqui habebat aquae, olei, farinae, mortis periculo se suumque filium de cetero exponens, nisi quod verbo prophetae crediderit farinam oleumque non defectura; id quod tamen ut erat per se creditu difficile , quippe excedens omnem naturae rationem, ita evadebat difficilius _ quod posset illa apud se cogitare : quomodo prospiciet ille mihi de victu qui sibi ipsi non prospicit? tantam ergo fidem coniunctam cum singulari caritate cum non inveniret Deus in Israel, posthabitis Israelitis misit prophetam ad sidoniam viduam; adeo apud Deum plus habet momenti animus quam genus; nec genti largitur sua munera Deus, sed fidei; nec carnis propinquitati, sed promptitudini spiritus » (Luc.). - Non eo quod sint contribules deberi iis beneficia divina, alteroexemplo probat
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v. 27 e¢ malt: leprosi erant in Israel sub Elisaeo propheta, etnemo eorum mundatus estnist Naaman Syrus ; vide & Reg. 5,9 seq.; multos itaque ex suo populo electo Deus misere tabescere permittebat morbo hoc horrendo; neminem Elisaeus sanavit; uni alienigenae qui eousque idololatra fuerat miraculo sanitas est restituta. Deus liber est in distributione gratiarum, et quis dicere potest Omnipotenti : cur ita facis (lob 9,12)? Nazarethani vero culpam cur apud se non fierent miracula ‘non in se ipsos, in suam incredulitatem, invidiam, superbiam reiecerunt, sed impotenti furore in Iesum exarserunt
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v. 28 et repleti sunt omnes in synagoga ira haec audientes ; se enim exemplis allatis illudi et irrideri putabant, Iesum dicere alienigenis esse omnia tribuenda, se suis nihil velle concedere. Quod enim illi postulabant : fac et hicin patria tua, videbatur iis Iesus exemplis allatis non solum omnino negasse, verum cum contumelia suorum et acri reprehensione edixisse se velle quidquid posset in aliorum commodum et gloriam impendere et transferre. Unde se despici et illudi ab eo quem sibi parem eousque habebant existimantes in indignationem accendebantur. Et quia Iesum fabri filium habebant neque fama miraculorum fidem in eum conceperant, etiam maiorem in eum furorem ex eo hauriebant quia oraculum Isaiae de se explicasset et se tamquam Messiam palam proposuisset. Rabie plane obcaecati ct insanientes v. 28 surrexerunt eilium montis, super quem zo’ cb, ad quem, prope quem civetas wlorum erat aedificata; domus hodie quoque in inferiore parte clivi vel in declivitate montis sitae sunt, w/ praecipitarent eum; eo fortasse loco pedum) cernitur; mons enim praecipitationis qui dicitur fere iter unius horae abest ab oppido; eos autem Iesum in locum adeo dissitum duxisse, lam prae eorum rabie non est probabile, praesertim cum varia praecipitia prope oppidum occidentem versus exsistant. Ceterum traditio illa de monte praecipitationis non est antiqua, cum prima eius mentio fiat saeculo duodecimo (cf. Ritter, Erdkunde, XVI p. 744; genere vide 2: Par. 25,12. Tumultuarie occidere tentabant Iesum, uti tumultuarie occisus est postmodum S. Stephanus et-occisi sunt Iacobus frater Domini aliique (ef. Act. 7,57. losephus, Ant. 20,9. 1. Husebius h. e. 2,23). Merito seribit Beda: « 0 peior magistro discipulorum hereditas! diabolus verbo Dominum tentat, Iudaei facto; ille dicit: mitte te, isti adoriuntur ut mittant ». Quam imbecilles sunt hominum conatus! Iesus iis insigni modo ostendit omnium vires et rabiem in se nihil efficere posse
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v. 30 ipse autem transiens per medium illorum ibat; verba significant eum securum, sine ulla fuga, sine ulla festinatione, per medios hostes gravi lentoque gradu processisse et relictis illis abiisse (Ma/d.); nam iungendum est ; cum per medium illorum transisset, abibat (Jans.), proficiscebatur quo volebat (Luc.). Quod aliqui censent Iesum sese reddi- Alii censent Christum eorum oculos mentemque divertisse, vel eos stupore percussi non possent ipsum apprehendere (cf. Lap.). Id unum scimus Iesum. divina sua potestate eorum furorem et conatus impios reddidisse irritos, similiter ut loan. 7,30 quaerebant eum apprehendere et nemo misit in illum manus, quia nondum venerat hora eius, 10,39 quaerebant eum apprehendere et exivit de manibus eorum. Abiit, ut S. Cyr. dicit, non quia pati vitaret; eius enim rei causa in cemur quando passus est eum passum esse quia voluit; « etenim quando yult capitur, quando vult elabitur; quando vult suspenditur, quando derat, et ecce per medium illorum mutata subito vel obstupefacta furentium mente descendit; nondum enim hora venerat passionis; quin ris exitu desinerent velle quod implere non possent. Vides hic divini- Miraculum quod Nazarethani postularant utauctoritatem Iesu agnoscerent v. 23 iam iis praestatur : is quem praecipitare volunt securus et plenus maiestate per mediam furentium turbam abit neque quisquam ei manus inferre potest. Quare subito omnium manus quasi obstupescunt? Miraculum est haud absimile illi quo in templo nemo ausus est vendentium obsistere flagello Messiae (loan. 2,15). Num Nazarethani eo signo ad fidem adducti sunt? tam parum quam Judaei in templo. Sui eum non receperunt. Uti Matthaeus in adoratione magorum et in fuga Iesu iam praesagio quodam indicat regnum Messiae a
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v. 34 descendit in Capharnaum scil. ex regione elatiore Galilaeae, in qua Nazareth situm est, descendit in regionem depressam lacus Genesareth, ubi Capharnaum erat!, civitatem Galilaeae, cum evangelista prima vice elus urbis mentionem infert, in qua provincia sita sit pro suis lectoribus alienigenis addit; ibique docebat illos sabbatis ; quaerunt sitne hoc dictum de eo quod ex consuetudine facere solebat an de uno eventu. Illud affirmant Fil. Keil, hoe Schans, Weiss ; propter v. 33 hoc ultimum erit adoptandum, cum in v. 33 de una re gesta sermo sit quae ad unum certum diem referatur et intime cum antecedente coniungatur;
4,31. Et descendit in Capharnaum ci- 4,31. Kot zartAdev ets Kavapvaoby, z6-= vitatem Galilaeae, ibique docebat illos 618% Rev tig Todtdatagy zat Fv Stddexwy adtobs sabbatis.' 32. Et stupebant in doctrina | év tots cd66xewv. 32. xat tenArosovto ent eum, et venerunt usque ad ipsum; et detinebant illum ne discederet ab eis. 43. Quibus ille ait : Quia et aliis civita- | etnev npd¢ adtodg, Str nal tate Etéoats n6= tibus oportet me evangelizare regnum | Acow edayyeAloasbat det we thy Bacthelay tod Dei : quia ideo missus sum. 44, Ht erat | Ocot- Gtr éxt tobto aneotdAny. 44. xa Fy praedicans in synagogis Galilaeae. Iesum tempore ministerii in Galilaea quod obiit potissimum in re- _ gione Capharnaum habitasse, ita ut eius appelletur civitas Capharnaum, nos docuit S. Matthaeus (4,13; 9,1). Atque eam urbem ex situ et frequentia populi et commercio valde fuisse opportunam et praedicationi et itineribus in regiones vicinas suscipiendis alibi declaratum est (Comment. Matth. Ip. 158); Iesus itaque
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v. 32 et stupebant in doctrina eius, quia in potestate erat sermo ipsius , plenus scil, auctoritate sicut decet sermonem eius qui est supremus: doctor et legislator; ceterum vide ad Matth. 7,29. Marc. 1,22; ea itaque occasione
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v. 33 in synagoga erat homo habens daemonium immundum rveipa tauoviov i. e. habens spiritum’ daemonii immundi; describitur scil, natura spiritualis daemonis immundi, mali (cf. Mare. 1,22). Cum homo ille die sabbati (ozééa7x v. 31; numerus pluralis, uti in
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v. 35 et encrepavit elum Iesus dicens : obmutesce ¢iy.olqc: tamquam freno ori iniecto (Luc.), capistrare i. e. os tuum capistro obturetur e¢ ext ab eo ; cur eum iusserit tacere, ratio affertur in v. 41; hic fortasse etiam eo imperavit silentium ne in synagoga daemon loqueretur. Permittit autem daemoni ut manifestum edat suae praesentiae documentum, ut scil. discant circumstantes illum vere habuisse daemonium, cuius fuerint verba etsi hominis lingua ministraverit (Theoph.), et cum proiecisset illum daemonium in medium , ext ab eo nihilque illum nocuit; in qua re potentia Domini et daemonis impotentia illustratur; y32y 6.44» scil. ita ut ei contra exspectationem nihil damni inferret (cf. Winer 1. c. § 55,5); alum (Alb. illi, Caz. ei vide lect. var.) nocere, uti Num. 5,19. Apoc. 14,5 et similiter Sap. 14,29 (vide Kawlen, Handbuch zur Vulg. p. 228). Tesus solo imperio et nutu voluntatis daemonem fugavit. Qui apud Iudaeos adiuratione daemones eiicere conabantur, variis utebantur incantationibus (vide quae notavi ad Matth. 9,33). Quare Iesu potentiam sacro quodam timore admirantur, qui timor ex manifestatione furoris daemonis non parum augebatur
4:36
v. 16 et Act. 13,14 et 16,13, etiam de uno die sabbati adhibetur) in synagogam admitteretur, possessio daemoniaca erat occulta vel saltem daemon neutiquam molesta vexatione hominem torquere solebat. Verum Christi praesentia terrore percellitur et tormenta sustinet et cogitur se prodere, exclamavit voce magna, quasi flagellatus (Huth.) praesentia Domini, quam sentiens dolorem et tremorem concepit (S. Bon.);.nam uti Beda dicit (ex S. Hieronymo), praesentia Salvatoris tormenta sunt daemonum. Daemon autem exsistens in homine usus est lingua et voce eius ad clamorem et verba, sicuti daemones membris energumenorum abuti solent ad operandum (cf. To/.). Diabolus iam non tamquam tentator ad [esum accedit, verum tamquam victus et prostratus victorem timet et ut sibi parcatur efflagitat 34 sine 42, Euth, explicat does fyae, atiam Cat. Tol. Luc. Ians., monent adverbium seu interiectionem exclamantis seu dolentis cerni posse, et eo modo recentiores quoque explicant : vah, ah (cf. Bisp. Schanz, Fil. Wetss.), quid nobis et tibt, Iesu. Nazarene? loquitur unus pro omnibus, nobis, quasi indicans Christum omnibus bellum indixisse (Mald. Luc.); quid tibi nobiscum rei aut causae est? voces sunt conquerentis et deprecantis, ut Christus absistat, ne se quasi illi negotio immisceat neve. consilia daemonis turbet; ceterum vide ad Matth. 8,29 et Marc. 1,243 venist: perdere nos? dolens et tremens clamat : estne iam tenes quo nostro in homines imperio privamur in abyssum detrudendi? vide ad 8,34 ubi rogant daemones Iesum ne se in abyssum abire iubeat et cf. Comment. in Matth. I p. 334 seq.; scio te quis: sts, Sanctus Dev, 6 xyvog, non qualicumque modo ‘sanctum yocat, sed unum illum eminenter sanctum Deoque consecratum, uti graeci explanatores articulum urgent : 6 gdce. val xvetws ayce (Huth. sim. Theoph.); cf. Ps. 15,10. Ioan. 10,36. Act, 4,27; eo itaque nomine designat Messiam et Filium Dei; cf. 4,44. Matth. 8,29. Mare. 1,24 et 3,12; v. 36 ef factus est pavor in omnibus, Oéyéo¢ summa quaedam admiratio et quasi attonita, obstupefactio, ef cellent ad invicem dicentes : quod est hoc verbum, cic & Wye¢ chceg; aliqui explicant : quid hoe rei est, quidnam est hoc? ef. Lac. Fil.; neque tamen necessarium est; melius notio nativa pulit; unde bene Theoph. : « vic 4 apsetabts xdzq quod est mandatum hoc quo imperat : obmutesce et exi »? et bene dicit S. Cyr. tantae rei spectatores obstupescere ob sermonis potestatem, quandoquidem haud preces fundens nec facultatem a quopiam bene rem gerendi postulans, miracula patraret; atque eos id praeprimis admiratione prosequi bed uno verbo daemonem eiecerit etiam declaratur : quza in potestate et virtute imperat immundis spiritibus et exeunt? hahbet scil. auctoritatem et potentiam hance sibi commissam et ex ea vim et efficaciam illam ei provenire patet. Hominem a pluribus daemonibus fuisse obsessum neque ex v. 3% nobis sequitur neque ex hoc; turbae loquuntur generatim (pluralem categoriae, ut dicunt, adhibentes) et merito coneludentes ex uno.eum habere potentiam in omnes; vel referunturne forte voces eorum qui iam aliorum eius generis miraculorum testes fuerint?
4:37
v. 37 et divulgabatur fama de illo ‘yog sonitus, strepitus (cf. Act. 2,2. Hebr. 12,9) proin de rumore quo fortiter, quasi magno sono, celebrabatur, in omnem locum regionis circumiacentis sell. tHe mepuyeo } ef. Matth. 4,24. Mare. 1,28. Et qualis de eo opinio concepta sit in ipsa urbe, duobus exemplis ostenditur, domestico uno, altero publico;
4:38
v. 38 surgens autem Iesus _de synagoga, dici surgens quia docuisset sedens, aliqui putant (Ke7/, Weiss), at cum addatur ax ti cuvaywy7%o Neque immediate antea de eius docendi munere facta sit mentio, melius notione generali concipitur proficiscendi vel sese dandi in viam, introivit indomum Simonis, quem evangelista ex institutione iam antea accepta notum esse supponit, idque merito; nam librum ei inscripsit qui de rebus gestis iam eruditus erat (1,4) et generatim scribunt apostoli et eorum discipuli ad eos qui antea doctrina imbuti sunt; socrus autem Simonts tenebatur magnis febribus , nvpzz@ y2yaho Lucas medicus (Col. 4,14) loquitur, uti medici loqui solebant qui morbos omnes febresque in vocods psyaras xa, yanede distribuebant (cf. Wetstein ad h. 1.); et rogaverunt illum pro ea nowrngay att tod nagexarsoay (Euth.), induit enim notionem rogandi; cum apud Marcum dicatur : et statim dicunt ei de illa, Wezss hic apud Lucam cernit progressionem ! : « apud Marcum nondum audent rogare, sed solum ei dicunt quid rei sit ». Sed cur ei dicunt de illa? ei quem modo in synagoga miraculum patrasse sciunt? nonne e7 dicere simul est idem ac petere ut opem ferat? Tres simul evangelistae (cf. Matth. 8,14. Mare. 1,29) narrant istud miraculum, ut Lec. notat, non quod per se aliis sit nobilius vel memoratu magis dignum, sed quia in eo Christus domesticum et interius gratiae suae specimen exhibuit discipulis; deinde quod unius mulieris sanatio pluribus occasionem dederit, ut undique ad ipsum confluerent opis petendae causa. Adde eo miraculo etiam Simonem a Domino peculiari favore et honore donari, in cuiusdomum prae aliis non solum divertit sed quam e luctu transfert in domum gaudil;
4:39
v. 39 ef stans super allam i. e. sese supra lectum parumper inclinans, ut scil. eam manu prehenderet, quod alii referunt, znperavil febri, txeciuncsy, uti in v. 35, et dimésit allam: dixit et factum est. Et in documentum sanitatis integrae restitutae illa continuo surgens ministrabat tls, Iesu eiusque discipulis quos comites eius fuisse notum supponitur. Ablata etiam febri laborantibus longo opus est tempore, ut priorem recipiant sanitatem (Euth.) et cum naturale sit febricitantibus incipiente sanitate lassescere et aegrotalionis sentire molestiam , sanitas quae Domini confertur imperio simul tota redit (Beda). Notat S. Bon. ; « Dominus alium curavit sine precibus, sicut daemoniacum prius; alium precibus alienis, ut hic; alium precibus propriis, ut leprosum infra; in quo signatur quod tripliciter animas peccatrices curat gratia Salvatoris, nunc intercedente sola benignitate clementiae suae (ignoras quod benignitas Dei ad poenitentiam te adducit? Rom. 2, 4), nune interveniente oratione Ecclesiae (lac. 5, 14), nunc vero interveniente proprio gemitu ». Monet S. Ambr, carnem nostram variis criminum febribus languere et di- 1. Nota in sin hanc particulam ; et rogaverunt illum pro ea, non legi. versarum cupiditatum immodicis aestuare illecebris ; «nec minorem febrem amoris esse dixerim quam caloris; itaque illa animum febris, haec corpus inflammat; febris enim nostra avaritia est, febris nostra libido est, eo quod ignitae sint cupiditates; febris nostra luxuria est, febris nostra ambitio est, febris nostra iracundia est »; quaerendum igitur esse medicum; sauciae mentis ulceribus neminem posse mederi nisi Salvatorem. « Et nos igitur si Dominum exceperimus, exstinguet nostram febrim irae et concupiscentiae et eriget et corroborabit nos, ita ut ei ministrare valeamus, hoc est facere quae ei placent » (7’heoph.). Religiose observant sabbatum (cf. Ioan. 5,10); idcirco ad solis occasum asportant aegrotos ad Jesum, ita declarantes suam in Iesum fidem quam ex miraculis patratis conceperant:v.
4:40
40 cum autem sol occidisset, Sivevzeg cum occideret, omnes qui habebant infirmos varits languoribus ducebant illos ad eum; at ille singulis manus imponens curabat eos; dum singulos adit et tangit, unicuique peculiare ostendit et exhibet studium; sanat imponens manus, signo adhibito externo, ut discamus eum posse signo externo adnectere gratiam, ut sciamus sancta eius carne gestari Verbi potentiam (S. Cyr.). Cum apud Marcum dicatur mzltos esse sanatos, aliqui hoc loco deprehendere volunt exaggerationem in eo quod singulis imposuerit manus; nam tempus diei solum suffecisse ad multos sanandos (Weiss, Holtzmann); egregiam cavillationem! ergo unicuique ex mz/ézs illis apud Marcum manus imposuit, quae impositio tempore brevissimo potuit absolvi!
4:41
v. 44 exibant autem daemonia a miiltis clamantia et dicentia : quia tu es Filius Dei; et increpans non sinebat ea logui quia sciebant ipsum esse Christum; noluit Jesus statim innotescere turbis mobilibus tamquam Christus , ne falsa et temporali exspectatione regni messiani excitarentur. Commotionem popularem voluit cohiberi neque ali voluit spem illam fallacem quam de Messia turbae fovebant. Idcirco saepe miracula propagari et in vulgus spargi prohibuit et apostolos quoque vetuit se annuntiare Messiam (vide ad Matth. 8,4 et 16,20). Alii alias reddunt rationes silentii impositi; noluisse Christum laudari a daemone neque mysterium immundis linguis enuntiari permisisse, vel prohibuisse, ne daemones gloriam apostolici muneris usurparent (S. Cyr.); diabolum esse improbum magistrum qui veris falsa permisceat, ut specie veritatis testimonium fraudis obtexat; vel etiam ne gloria Iesu ante tempus praedicata ipsa passio impediretur (Beda). Daemones scisse eum esse Messiam clare dicitur (cf. Marc. 1,34) neque licet cum S. Bon. id solum de aliqua coniectura explicare; sczsse eos pluribus quoque Patrum testimoniis ostendit To/. ad h. |. annot. 75. Iesus autem se turbis subtrahit et aliis quoque civitatibus praedica.
4:42
v. 42 facta autem die egressus ibat in desertum locum , probabiliter eadem ex causa, ex qua daemonibus imposuerat silentium; e¢ ¢urbae reguirebant eum et venerunt usque ad ipsum; vide ad Marc. 1,35 seq.; Lucas rem magis summatim refert; e¢ detinebant illum, ne discederet ab eis; ostendunt Galilaei animos promptiores quam Iudaei ad Tesum sascipiendum (cf. loan. 4,44. 45); v.43 guébus alle ait - quia et alis ciuitatibus oportet me evangelizare regnum Der; vide ad Matth. 4,17; quia ideo missus sum; cf.
4:44
v. 18. 19; v. 44 et erat praedicans in synagogis Galilaeae ; vide lect. var.; zig 7x _cvv. uti Mare. 1,39. Jam si narrationes hae trium synopticorum inter se conferuntur, invenietur ita esse singulas conformatas, ut unaquaeque suum proprium habeat colorem et plura quae apud reliquos non reperiantur. Ex communi itaque traditionis fonte unusquisque hausit; at unusquisque rem proprio marte narrat quibusdam. vel explicatius propositis vel succincte indicatis , uti fieri solet si plures eandem rem narrant. In subsequentibus referuntur aliqua ex commoratione illa et praedicatione per regionem quam evangelista in v. 4% indicaverat. Et primo quidem qua occasione discipulos vocaverit ad continuam suam sequelam, ut scil. relictis omnibus constanter sibi adhaererent, postquam iam per longius tempus testes fuerant miraculorum ac praedicationis prima invitatione facta mox post Christi baptismum (Ioan. 1,
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Ἰησοῦς... πλήρης πνεύματος devient le sujet de l’action et non plus lEsprit, soit à l'actif (Me.}, soit an passif (Mt.) : ὑπέστρεψεν, ἤγετο.
L'expression πλήρης πνεύματος ἁγίου est propre à Luc (Act. γι, 3.5; vu, 55; x, 24). La facilité avec laquelle il l'a employée pour d’autres que Jésus prouve qu'il ne voit pas là une prérogative essentielle du Sauveur, ni un changement essentiel opéré en lui par le baptême, d'autant que l'Esprit-Saint était descendu sur lui et non en lui (mt, 22). Aussi bien Jésus devait être saint par excellence dès sa conception par l’action de l'Esprit-Saint (1, 35). — Le terme ὑποστρέφω, favori de Luc (plus de trente fois et quatre pour le reste du N. T.), tout à fait parallèle à τν, 14, le récit de la tentation étant comme un épisode détaché. C'est maintenant seulement qu’il est dit clairement que Jésus ἃ été baptisé dans le ‘Jourdain. 11 était sous l’action de l'Esprit-Saint comme le vieillard Siméon (n, 27), mais d'une facon constante (limpf.}, tout le temps qu'il fut dans le désert. — Saint Paul écrit (Rom. vin, 14) — πνεύματι θεοῦ ἄγονται, sans ἐν, ce qui indique peut-être une action moins intime de l'Esprit. Le désert est, depuis le Sinaï, le lieu où il est plus facile de s’entretenir seul à seul avec Dieu; cf. Os. τι, 44. Ni Luc ni Mc. ne disent expressément comme Mt. que Jésus fût conduit au désert pour yÿ être tenté; mais il était naturel qu'il y fût tenté, car c’est aussi le séjour des mauvais esprils (χι, 24; Mt. xu, 43, et cf. Is. χπὶ, 21; xxxtv, 44; Tob. vu, 3; Bar. 1v, 35). Aussi était-ce un principe chez les moines d'Égypte et de Syrie que se retirer seul au désert c'était en quelque sorte provoquer Satan à un combat singulier. Un désert voisin du Jourdain est naturellement le désert de Juda, entre Jéricho et Jérusalem.
4:2
οὐκ ἔφαγεν ne dit pas plus que νηστεύσας (contre Harnack}, car Mt. ajoutait les nuits, ce qui marquait un jeûne complet, tel qu'avait été celai de Moïse et d'Élie; l'expression est seulement plus courte et plus claire pour des gentils.
ἡμέρας τεσσεραχόντα se rapporte tout naturellement à ἤγετο, mais le part. prés. πειραζόμενος sur le même plan (comme dans Mc.) indique qu'il y eut des tentations déjà durant cet intervalle. Aussi, quand viennent les trois tentalions finales, Luc ne dit pas comme Mt. que le tentateur s’avança; il prend la parole, peut-être une fois de plus. Luc emploie διάδολος (absent dans Me.) ou Σατανᾶς pour dire le chef des démons; διάδολος, l'accusateur malveillant, le calomniateur exprime bien l'idée du mot fs (Zach. im, 1) et le rôle de Satan (Zach. 1m, 1.2; Job. 1, 6-8.12; χη, 1-4.6 s. 9) qui est aussi un tentateur ([ Chr. xx1, 1). Dieu aime les hommes, le diable est leur ennemi. Luc dit que Jésus ne mangea rien durant ces quarante jours, sans employer le terme rituel de « jeùne ». Le jeûne de Moïse (Dt. 1x, 9) et celui d'Élie (1 Reg. xix, 8) avaient duré quarante jours. Plummer note que ce chiffre de 40 a souvent un caractère pénal et rappelle le déluge (Gen. wir, 4.12), les migrations dans le désert (Num. xiv, 33); cf. de plus ΕΖ. xxix, 11: 1v, 6; Dt. sxv, 3; Lev. χα, 4-4. On sait que le Carème a été institué pour associer les fidèles au jeûne du Seigneur. Jésus n'eut faim qu'au terme voulu, comme si cette faim, très naturelle plus tôt, eût été comme suspendue jusqu'au moment où elle devait servir de point de départ aux dernières tentations.
4:3
τῷ λίθῳ qui répond mieux à la situation que le texte de Mt. au pluriel,
Luce ἃ mentionné plusieurs apparitions (1, {1; xx, #3; Act. xvi, 9) et a su indiquer très clairement la présence sensible d'un messager céleste (1, 26 ss. u, 9 ss.). Il ἃ donc eu ses raisons de ne pas parler d'une apparition sensible du diable. Nous ne pouvons qu'imiter sa réserve et laisser les choses dans le vague où il les ἃ mises. Mt. lui-même peut être interprété dans ce sens (Plum.), comme doit l'être Jo. xiv, 30 : « le chef du monde vient ». Dans l'A. T. le diable n'apparait jamais sous une forme sensible; Zach. nr, 1 ss. est une vision; II Cor. St; 44 n'est pas clair dans ce sens. υἱός sans article (comme Μί.), c té « si tu es vraiment Fils de Dieu οἱ non pas : «si tu es le Fils de Dieu », ou le personnage qui seul a droit à porter ce nom, soit qu'il s'agisse du Fils unique de Dieu ou du Messie. Les termes que le diable emploie, surtout dans ce contexte, montrent qu'il a entendu la voix du baptéme. Il a donc appris que Jésus est de quelque facon Fils de Dieu, et ne serait pas fâché d'en savoir davantage. Comme le dit très finement saint Ambroise : sic tentat ut exploret : sic explorat ut tentet. Ou il induira Jésus à lui livrer son secret, ou il l’amènera à quelque action intempestive, qui ne sera pas moins révélatrice. La matière de la tentation pour Jésus c’est de salisfaire sa faim, chose en soi très légitime, le temps du jeûne étant achevé. Mais il y aurait désordre à user de son pouvoir surnaturel, sinon pour satisfaire sa faim à défaut d'autre ressource, du moins sur la provocation du diable. La faute ne serait donc pas précisément de sensualité, ni dans l'exercice d'un pouvoir surnaturel au profit de celui qui en dispose, ce qui pourrait être légitime; le diable espère plutôt ‘exciter la vanité de Jésus. Il y aurait précipitation, imprudence, dépit qu'on semble douter de son pouvoir, désir frivole de l'étaler. — τῷ λίθῳ τούτῳ est très concret; le diable indique une pierre, il ne demande pas un bouleversement de la nature, mais seulement le petit miracle qui parait être justifié par la situation.
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πρὸς αὐτόν... ὅτι...
Jésus voit l'artifice : docet nihil tibi pro diaboli arbitrio, nec declarandae vértutis contemplatione faciendum (Ambr.). Sa réponse nous est plus utile qu'un miracle. Sollicité d'agir en Fils de Dieu, il répond comme devrait faire un homme ordinaire : Non enim quod Deus utitur _ (quid enim mihi proderat), sed quasi homo commune sibi arcessit autilium (Ambr.); il cite D£. van, 3. D'après le contexte de Dt. l’homme doit s'abandonner à la Providence céleste qui saura le nourrir, au besoin par la manne, à défaut de pain. C'est pour nous un ‘encouragement à la résignation et à la patience que le Fils de Dieu se soit soumis à cette loi commune.
4:5
οἰκουμένη... ἐν στιγμῇ χρόνον... pas de haute montagne. Luc évite le présent
ἀνάγω indique un lieu plus élevé, mais nulle ment que le diable ait enlevé Jésus dans les airs (contre Loisy). Luc savait bien que d'aucune montagne on ne peut apercevoir tous les royaumes; il suppose donc une sorte de mirage; mais même pour un spectacle de ce genre un lieu élevé est comme le belvédère qui convient. La montagne dite de la quarantaine (0). Qarantal) à l'ouest de Jéricho est assurément un endroit convenable; on y domine toute la plaine du Jourdain, et la vue s'étend à l'ouest jusqu’au mont des Oliviers. La tradition qui y place le jeûne du Sauveur remonte tout au plus au vus siècle. 1, οἰχουμένη n'est plus ici le monde romain (1, 1), mais toute la terre habitée. στιγμή χρόνου (PLur. M. 43 ἃ 411 οὐ, une piqûre, un point (cf. lat. punctum temporis), un instant rapide; expression bien choisie pour un spectacle enchanté qui passe en un instant sous les yeux.
Cette tentation est la troisième dans Mt., dont l'ordre paraît plus ancien, selon un rythme moins réfléchi : c'est après avoir par deux fois essayé de la formule « si tu es Fils de Dieu » que le diable a dû jouer son va-tout, en proposant audacieusement à Jésus de Fadorer (Mt.). Mais Lc. aime à simplifier. Comme dans son texte la seconde tentation ne marque pas un grand déplacement, il était naturel qu'il réservät pour la fia celle qui eut pour théâtre le sommet du temple de Jérusalem.
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11 place mieux que Mt. τὴν δόξαν αὐτων et ajoute l'explication du pouvoir de Satan.
La rédaction de Luc paraît embarrassée et il est possible que καὶ τὴν δόξαν αὐτῶν soit un complément emprunté par un copiste à Mt. et mal placé. De plus son texte paraît alambiqué comparé à celui de Mt. qui est limpide. Pourquoi le diable avoue-t-il que son pouvoir lui ἃ été confié? Par qui donc? Par Dieu* Alors le Fils de Dieu y a plus de titres que lui et doit espérer le lui ravir par la force. Satan se serait donc découvert maladroïtement, et on ne conçoit pas qu'il puisse demander ensuite à Jésus de l’adorer comme Dieu. Mais aussi n'est-ce pas le sens de sa proposition (contre Schanz). 11 offre à Jésus tout ce qu'il peut . souhaiter comme Messie, et sans les risques de la lutte ou la fatigue du combat. Et il affirme que le gouvernement du monde lui a été confié une fois pour loutes (παραδέδοται, au parfait), et qu'il ne sort pas de ses attributions en le déléguant à tel ou tel. Même, en faveur de Jésus, il fera ce qu'il n’a fait pour personne, il le fera maître du monde entier. Une seule petite condition, qu’il se prosterne devant lui, Satan, pour lui en faire l'hommage. Mais ce pouvoir de fait du diable sur le monde (Éph. τι, 2; Il Cor. 1v, 4), reconnu par Ν. 5, (Jo. xu, 31; χιν, 30; xvi, 11), suppose que le monde est dominé par le péché; il a, selon les desseins de Dieu, le maitre qu'il mérite. Or Jésus est précisément venu pour mettre fin à la dominatjon de Satan (Le, x, 18). On voit que les développements mis par Luc dans la bouche du diable ont pour effet de rendre la proposition moins odieuse et moins radicale, ce qui convient bien au rang qu'elle ἃ dans le troisième évangile. Jésus n'est pas précisément invité à choisir entre Dieu et le diable, mais à tenir le diable pour son suzerain dans le gouvernement du monde, à accepter en même temps le cours du péché, si contraire au règne de Dieu.
4:7
ἐνώπιον fréquent dans Luc, inconnu à Me. et à Mt.
4:8
Luc ne répète pas αὐτόν, sémitisme de Mt. — ἐντεῦθεν encore x, 34, mais non dans Me. ni Mt.
L'artifice du tentateur est percé à jour par la réponse de Jésus. Rendre hommage au diable, ce serait dérober à Dieu l'honneur qui lui est ἀὰ ; il est le seul Seigneur qu'il faille adorer, le seul maître qu'il faille servir. Jésus est venu non pour régner à la facon des princes de la terre, mais pour établir le règne de Dieu. Il répond, cette fois encore, par une parole qui résume l'enseignement du Deutéronome (νι, 13 s.).
4:9
ἤγαγεν d'après Kaab. signifie clairement que Jésus s'est laissé transporter par le diable; mais déjà un théologien aussi sùr que Billuart disait : Non fuisse autem portatum, sed sponie secutum fuisse diabolum ductorem, innuié Lucas cap. IV. Billuart estime que c'est la pensée de 8. Thomas (II p. qu. XLE, a. 4 ad 355) citant Origène : Sequebatur (Christus) eum quasi athleta ad tentationem sponte proficiscens. ἔστησεν n'en dit pas plus; cf. Act. 1, 23; vi, 13. Et certes on ne comprend guère le Christ s’élevant dans les airs à la suite du diable et refusant ensuite de faire un prodige bien moins considérable. Ou faut-il imaginer le diable prenant le Christ à bras le corps (?). — εἰς Ἱερουσαλὴμ au lieu de εἰς τὴν ἁγίαν πόλιν de ΜΙ. Le ms. ὃ 39 (Soden) indique que τὸ ᾿Ιουδαΐκον,. c'est-à-dire l'évangile des Nazaréens, avait Jérusalem; peut-être donc d'après Luc. Le πτερύγιον est le faite d’un édifice, mais non pas nécessairement le sommet du toit. En écrivant τοῦ ἱεροῦ, Luc semble indiquer βάλε σεαυτὸν ἐντεῦθεν χάτω" EYeXr VAO οτι τοῖς αγγξελοις αὐτὸῶῦ 11 καὶ ὅτι ἐπὶ χειρῶν ἀροῦσίν σε μή ἐντελεῖται περὶ σοῦ τοῦ διαφυλάξαι σε, ποτε προσχόψης πρὸς λίθον τὸν πόδα σου. [ὃ χαὶ ἀποχριθεὶς εἶπεν αὐτῷ ὁ Ἰησοῦς ὅτι Eïprnrat Οὐχ ἐχπειράσεις Κύριον τὸν θεόν σου. [3 [Καὶ συντελέσας πάντα πειρασμὸν ὁ διάβολος ἀπέστη ἀπ᾿ αὐτοῦ ἄχρι χαιροῦ. un point du p‘ribole plutôt que du sanctuaire (τοῦ ναοῦ). Ce doit être le même endroit (écrit même τὸ πτερύγιον τοῦ ναοῦ) d'où Jacques le Juste fut précipité d'après le récit d'Hégésippe (Eus. H. E. u, 23, 41). On pouvait s'y réunir en grand nombre pour discuter. Ce devait être l'angle sud-est du péribole, au point où le portique bâti par Hérode dominait de très haut le fond de la vallée (CF. Aer, La sépulture de saint Jacques le Mineur, dans ΕΒ. 1919, p. 420 ss.). Le diable dit de nouveau : « 51 tu es Fils de Dieu », parce qu'il s'agit, comme dans la première tentation, d'exercer un pouvoir surnaturei. On suppose assez généralement (Le Camus, Knab. Plum. etc.) que Jésus ἃ été mis en demeure non seulement de faire un miracle, mais aussi de faire preuve publique de messianisme, emportant pour ainsi dire d'assaut l'enthousiasme populaire au lieu de suivre la voie pénible de la prédication. C’est pour cela que le diable l'aurait conduit à Jérusalem en plein Temple, au lieu de se contenter de quelque précipice. La tentation ainsi comprise condenserait les deux premières. Si ce fut la pensée de Luc, il ne l’a insinuée que par le rang donné à cette tentation. Telle qu'elle était rapportée par la tradition dont Luc a conservé fidèlement les termes, elle paraît un crescendo de la première. Dans la première le miracle était justifié par la faim qu'éprouvait Jésus; le démon lui demande cette fois d’aller au devant du danger, ce qui eût été un pur caprice. Aussi soutient-il sa proposition par une citation de l'Écriture, comme si lui refuser eût été mettre en doute les promesses faites par Dieu même. C'est une tentation à l'usage des hommes spirituels (Thomas); le démon veut provoquer le désir de la vaine gloire, pallié par le prétexte de rendre honneur à Dieu en le montrant fidèle à L
4:10
La citation est empruntée au ps. xc, 11; au lieu d'écrire après διαφυλάξει σε les mots ἐν ταῖς ὁδοῖς σου, le diable coupe la citation en deux, par καὶ ὅτι. L'omission paraît donc bien intentionnelle; du moins elle a été soulignée par Luc plus que par Mt. On en a conclu que le diable changeait le texte de peur que Jésus ne lui réponde : Dieu protège ceux qui suivent leurs voies, c'està-dire qui suivent l’ordre de la nature et de la Providence, non ceux qui en sortent violemment. L'argumentation eût été plus subtile que juste, donnant au texte un sens spécial qu'il n'a pas. « Dans toutes ses voies » est à peu près synonyme de « partout », et il était bien entendu que Dieu ne protège que les justes. Le diable pourrait donc nous répondre qu'il a écourté la citation simple-" ment. parce que « dans tes voies » n'était vraiment pas en situation pour un pareil itinéraire. Toujours est-il qu'il ἃ évité une discussion qui ne füt pas sortie des habitudes rabbiniques. Que l'argumentation à tirer des mots omis ait été spécieuse ou fondée, le diable a préféré couper court.
ὅτι récitatif.
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ὅτι... εἴρηται est hapax dans le N. T. Luc l'aura employé pour varier le style; d'autant qu'il emploie τὸ εἰρημένον 11, 24; Act. τι, 16; xt, 40, seulement encore Rom. 1v, 18). 43) συντελέσας... ἀπέστη... ἄχρι καιροῦ. Ce n’est pas ici le lieu αὐ indiquer ce qui est propre au Mt. grec.
La réponse de Jésus est encore empruntée au Dt. νι, 46. Le verbe ἐχπειράζω. n'est employé que trois ou quatre fois dans les LXX, et n'a guère plus de valeur que le simple πειράζω. De même que Dieu tente ou permet que Satan tente pour éprouver la fidélité, la tentation par rapport à Dieu suppose que l'homme veut se rendre compte soit de ses dispositions, soit même de son caractère. De l'homme à Dieu dont 16 caractère et la bonté sont garantis par la Révélation, c'est une faute grave d'infidélité, dont les fsraélites se rendirent coupables surtout dans le désert: (Ex. xvu, 2.7; Num. χιν, 22; Dt. vi, 16; Ps. ExxvII, 18. 41. 56; χον, 9; cv, 44). Maïs on peut aussi tenter Dieu par présompion, quand on {ui demande sans nécessité d'intervenir par un miracle. C’est le sens ici, et c'est dans notre langage l’acceplion la plus ordinaire du mot tenter Dieu. Déjà dans le ps. Lxxvin, 18 5. la tentation consiste à demander un miracle, mais avec un doute sur la puissance de Dieu, tandis qu'ici il est mis en demeure d'agir. C’est l'homme qui mènerait la Providence, tandis que son rôle est de s'y conformer. Quelques-uns ont cru que Jésus défendait à Satan de le tenter, Lui son Dieu. Mais son texte doit être une réponse à la suggestion mauvaise, comme dans [65 autres cas où Jésus ἃ cité F'Écriture dans son sens propre pour confondre l’insinuation du tentateur.
4:14
ὑπέστρεψεν et non ἦλθεν comme Mc., puisque Luc ἃ raconté que Jésus avait demeuré jusqu'alors à Nazareth; le sens est donc plus précis que dans 1v, 1. Le dernier point de départ n'est pas indiqué; ce peut être en fait Jérusalem où l'a laissé la troisième tentation de Luc; cependant le sens parait plus général. Jésus est venu en Judée pour le baptême, il retourne en Galilée. — ἐν δυνάμει τοῦ πνεύματος ne veut pas dire qu'il ait reçu une effusion spéciale de l'Esprit au baptême ou qu'il ait fait triompher l'Esprit à la tentation, mais qu'il exerce en fait par des miracles le pouvoir qui lui est conféré; d'après le texte on dirait bien que c'est pour cela que sa réputation se répandit dans tout le pays. C’est assez la situation indiquée par Jo. τν, 45. Les mots ἐν τῇ δυνάμει τοῦ 7. n'avaient sans doute pas dans la pensée de Luc le but de lier 16 rétour immédiatement au baptême, d'autant que l'effet de l'Esprit-Saint au baptême était déjà mentionné (iv, 1). Il y a tout au plus pour nous un effet de perspective, parce que nous ne sommes séparés du baptême que par la tentation.
Ces deux versets de Luc représentent ce que Mc. et Mt. disent du retour en Galilée et du début de la prédication. C’est comme un équivalent jugé nécessaire, mais avec des différences intentionnelles. Luc ne parle pas de l'emprisonnement de Jean, déjà mentionné (ur, 19 s.), évitant par conséquent d'y rattacher le début de la prédication de Jésus. De plus, au lieu d'indiquer comme Mc. et Mt. le thème de la prédication, il suppose qu'elle est accompagnée sinon précédée de miracles, et la pin comme une chose ele et déjà connue et bien reçue. ὲ D'autre part, nous savons par Jo. (Π, 1-11) que Jésus était revenu en Galilée et s'était arrêté à Capharnaüm, puis était revenu à Jérusalem pen la fête de Pâque et était enfin retourné en Galilée (Jo: 1v, 3). Ne dirait-on pas que Luc, ayant eu connaissance de τόνδ, opérés par Jésus avant la captivité du Baptiste (Jo. nr, 24), a évité délibérément de dater son ministère de ce moment, sans préciser, comme Jo. l’a fait depuis, s’il y ἃ eu deux retours en Galilée et si le retour dont il parle fut le premier ou le second? Il ferait ainsi un pas dans le sens de la tradition historique représentée . par Jo. Ces deux versets ont d’ailleurs les marques du style de Luc : ὑπέστρεψεν, #20” ὅλης dans ce sens; cf. xx, 5; Act. 1x, 31.42; x, 37, particulier à Luc; à περίχωρος plus fréquent dans Luc qu'ailleurs ; xa αὐτός... (Plum.).
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πάντα πειρασμόν « Loutes les sortes de tentations », ce qui n'est pas nécessairement restreint aux trois dernières. D'ailleurs ces dernières tentations ellesmêmes avaient des aspects multiples, comme Thomas l’a remarqué très finenent : eæ appetitu unius peccati in aliud peccatum inducere est conatus ; sicut ex desiderio cibi conatus est inducere in vanitatem sine causa miracula faciendi; et ex cupiditate gloriae conatus est inducere ad tentandum Deum per praecipitium. Les trois tentations, d’après leur objet, sont donc bien, comme l’a vu Ambr. carnis oblectatio, species gloriae, aviditas potentiae, mais avec ‘des modalités tirées de la haute opinion que Satan: avait déjà du pouvoir surnaturel de Jésus, et du rôle de thaumaturge et de Roi-Messie qu'il était appelé à jouer. Satan lui propose une voie facile, où il agira à son gré; — Jésus se range à l'ordre de Dieu. Satan se retire (ἀφίστημι, ni Mt. ni Mc. ni Jo.) donc, ἄχρι καιροῦ (Act. χα, 11). καιρός peut signifier une occasion favorable (Act. xxiv, 25); mais, beaucoup plus souvent dans Luc (comme dans Me. Paul etc.), c'est le temps marqué par la nature ou par la volonté de Dieu (1, 20; xu, 42, xix, ἀφ; xx, 10; χχι, 8. 24; Act. an, 49; xt, 14). Dieu qui avait voulu que Jésus fût tenté au début de son ministère avait résolu de laisser Satan faire une suprême tentative à la fin, comme Luc semble l'insinuer (xx, 53), sans parler des épreuves plus ordinaires (xx, 20), après qu'il fut entré dans Juda (xxu, 3). Luc n'a pas parlé des services rendus par les anges, peut-être parce qu’il en parlera dans une circonstance encore plus cruelle (xxn1, 43), peut-être parce que sa tradition sur les trois tentations n’en parlait pas. Dans Mc. les anges semblent avoir servi le Seigneur durant les quarante jours. — Jésus a réellement été tenté. Rien de plus éloigné de la penste des évangélistes que d'imaginer une parabole où Jésus aurait enseigné. à ses disciples à vaincre les tentations par le récit fictif de celles qu'il aurait subies. Ce serait même d’une piété mal éclairée de prétendre que ces tentations n'avaient d'autre but que de nous instruire. Sans doute Jésus en est demeuré facilement vainqueur, mais il convenait qu'il fût tenté comme nous. Les textes de l’épitre aux Hébreux (π, 18; iv, 15) 5115 ne sont pas une allusion directe à l'épisode des synoptiques, en indiquent du moins la convenance. Dans le récit des synoptiques ce n'est pas Dieu qui éprouve le Christ par la souffrance, c'est le démon qui Le tente pour l'induire au mal, afin de se débarrasser d'un adversaire qui lui paraît déjà dangereux. De même qu'à la veille de sa passion Jésus a ἀὰ, quoiqu'il lui en coutàt, accepter de boire le calice, au début de son ministère il en ἃ accepté les conditions pénibles par un acte positif, que la tentation n’a rendu que plus précis et plus ferme. Encore faut-il ajouter que la tentation de Jésus n'est pas une tentation générale humaine, endurée pour que sa victoire nous servit de lecon. Les anciens Pères ont, il est vrai, vu surtout dans les tentations la séduction de la gourmandise, de l'ambition et de la vaine gloire; mais les exégètes modernes, même les catholiques (surtout Kaubenbauer, Le Camus) ont développé surtout ce que ces tentations avaient de spécial par rapport à Jésus, en quoi sa situalion demeure exceptionnelle. Satan a compris que Jésus est destiné à établir le royaume de Dieu sur la terre; il pressent, qu'il est armé pour cela d'un pouvoir surnaturel. Tous ses artifices vont à lui persuader d'inaugurer dès à présent la phase facile et glorieuse de son action, à diriger lui-même le cours des choses, à s'emparer de la domination du monde sans attendre le bon plaisir de Dieu, ce qui équivaudrait à renoncer à son œuvre pour profiter du bon vouloir de Satan, en le reconnaissant comme maitre, Nous devons donc croire qu’il importait à l'honneur de Dieu que son Fils fit, comme homme, un acte de soumission absolue à ses desseins, et s'engageât sans autre guide que Lui, sans autre but que de lui plaire et d'assurer son règne, dans la voie qui lui était tracée. Les exégètes les plus radicaux, — ceux du moins qui admettent que Jésus s'est cru le Messie — ne nient pas que, avant de commencer sa vie publique, Jésus dut peser dans sa pensée les conditions de son action messianique. Entre le Messie victorieux et libérateur attendu par le peuple et le Messie uniquement préoccupé du règne de Dieu, il ἃ dà choisir son idéal. Dans ces termes ils admettent la réalité de la tentation. Mais ils excluent l'action de Satan. Ce ne peut être en somme que parce qu'ils nient son existence. Ce n’est donc plus une question d'exégèse ou de critique. Et même nous, catholiques, qui croyons à l'existence d’esprits déchus, nous pouvons nous demander comment la tentation s’est effectuée. Plusieurs ont opiné pour de simples visions, et l'on a accrédité ce sentiment par l'autorité du pseudo-Cyprien, de jejunio et tentationibus Christi, qui est l'abbé de Bonneval au xne s. C’est l'opinion de Mer Le Camus (1, p. 276) : « Selon nous, c'est le langage des esprits qu'il (Satan) aurait parlé, et par des suggestions, des influences terribles, il aurait sollicité intérieurement son âme; c'est en imagination qu'il l'aurait placé au haut du temple et de la montagne, et c’est devant son esprit seulement qu'il aurait évoqué les royaumes du monde ou les profondeurs de l’abîme Il y aurait peut-être lieu de distinguer. Luc semble bien dire que le diable a montré à Jésus tous Les royaumes du monde comme une vision rapide, sans que cette vision empêche la réalité de l'offre et la réalité du refus. Mais on ne conçoit point que Jésus se soit vu en imagination au sommet du Temple d'où le démon lui conseillait de se précipiter. S'il se rendait compte que c'était une vision, la tentation n'était point sérieuse et poignante; sinon, il eût donc été trompé. Ce système qui ἃ paru séduisant, comme moins extraordinaire, ne fait qu'augmenter les difficultés et multiplier les miracles ou plutôt les illusions diaboliques. On s’y est arrêlé peut-être pour éviter de dire que Jésus a été pris par le démon, transporté dans les airs, d'abord sur une haute montagne ou même tout à fait en l'air, ensuite à Jérusalem. On se demandait si Jésus s'était vraiment laissé prendre dans les bras de Satan, — ou s'il s'était lancé dans les airs à sa suite, s’il s'était rendu invisible au public, etc. Mais l'exégèse du texte de Luc ne suggère rien de tout cela, qui n'est pas non plus exigé par le texte de Mt. Même s’il ἃ apparu sous une forme sensible, le diable ἃ pu conduire Jésus à Jérusalem par les voies ordinaires, et de même en un lieu élevé. On peut même se demander si le diable s’est rendu visible. Maldonat opine que c'est très probable, mais il dit aussi : potutt invisibiliter accedere, sicut nos quotidie tentare solet.… Quomodo aut qua forma accesserit evangelistae non dicunt. La théologie enseigne bien que la tentation ne pouvait venir de l'intérieur de Jésus, trop parfait pour lui fournir un point de départ. Elle venait donc nécessairement de l'extérieur, c’est-à-dire du démon. Mais si elle ne pouvait nou plus exciter le moindre trouble dans son âme, il fallait bien, pour qu’elle lui fût proposée, qu'elle pénétrât jusqu’à son imagination. Dès lors la théologie ne saurait régler a priori si la tentation pénétra par la vue ou par l'ouie ou même directement par l'imagination. En l'absence d’une indication précise des évangélistes, le mieux est de s’en tenir à la réalité concrète. Ce fut très réellement qu'après le jeûne le démon suggéra à Jésus de changer une pierre en pain, de recevoir de lui les royaumes de la terre qu'il lui montrait en imagination, et de se jeter en bas du haut du Temple, à un moment où il s’y trouvait réellement. Cependant il est juste de dire avec Msr Le Camus (p. 276) : « Tous ces détails laissent visiblement flotter le récit dans son ensemble entre la réalité matérielle et extérieure, assez difficile à admettre, et la réalité psychologique et intérieure qui suffit, d’ailleurs, à maintenir toute l'importance de l’enseignement moral donné par Jésus. » Encore la réalité extérieure difficile à admettre est-elle surtout dans le mode d'action du diable, naturellement mystérieux pour nous. Quand Satan demanda à sévir sur les apôtres (Le. xxn, 31), il ne prit point pour cela une forme sensible, et ce ne fût pas non plus sous une forme sensible qu'il pénétra dans Judas (Le. xxn, 3). Mais tandis qu’il séduisit l'esprit de Judas, tous ses efforts échouèrent contre Jésus. Loisy a écrit : « lon ne peut guère s'empêcher de reconnaître dans la triple 16. om. τὴν a. Ναζαρα (T H) et non add. (S V)}. épreuve du pain à créer, du signe à donner, de la royauté à prendre, une précision influencée par les expériences ultérieures de la carrière du Christ »; mais il ajoute aussitôt : « quoique les pensées qui agitaient Jésus au désert aient dù être analogues à ces trois suggestions diaboliques » (r, 428). Alors? De quel droit attribuer à la verve amésinies de la tradition ce qui était dans la nature des choses? D'autant que, cette fois surtout, la tradition n'avait aucun point d'appui dans l'Ancien Testament. Et, d'après les faits de la carrière de Jésus, elle eût plutôt conclu à la création d'un pain d'après la multiplication des pains. On sait d’ailleurs que, livrée à elle-même, la tradition est plutôt portée ‘à augmenter les miracles qu'à les refuser au nom d'un principe très haut du devoir, lequel est sorti beaucoup plus vraisemblablement de Ψ conscience de Jésus que de l' imagination de chrétiens anonymes. ι TROISIÈME PARTIE : LA MANIFESTATION DU SAUVEUR EN GALILÉE (ιν, 44 — 1x, 50).
καὶ αὐτός, cf. n, 28 etc. L'impf. ἐδίδασκεν indique une habitude, mais qui ne date que du baptême. Sur les synagogues, cf. Mc. 1, 21 ss. Com. δοξαζόμενος se rapporte à la doctrine, comme φήμη aux actions surnaturelles. Luc reviendra au v. 32 (avec Mt.) sur l'admiration qu’inspirait l’enseignement de Jésus.
4:16
La forme Ναζαρά, d'après WII ne se trouve αι οὶ et Mt. 1v, 13(?). Serait-ce un indice que Luc suivait ici Mt. araméen? οὗ ἦν 1 ἀνα]τεθραμμένος n'indique pas que Jésus eût auparavant quitté Nazareth pour toujours; c'est un renvoi aux premiers chapp., spécialement à un, 51. Dans ce contexte κατὰ τὸ εἰωθὲς αὐτῷ (Act. xvr, 2 +) doit faire allusion à l'habitude qu'il avait prise dès son enfance d'aller à la synagogue le jour du sabbat (ἐν τῇ ἡμέρᾳ τῶν σαδδάτων, Act. χα, 14 et xvi, 43), et non point à une habitude de son ministère récent. Ce qui est nouveau, c'est que Jésus s'offre en se levant pour lire, et par conséquent pour commenter le texte sacré par quelques mots d’édification.
C'est une question de savoir si Luc n'a eu en vue que l'événement raconté par Me. vi, 1-6 et par Mt. x, 53-58. Augustin ayant admis l'identité des deux histoires, ἃ été suivi par Maldonat : Eamdem enim illic ὦ Luca, atque hic α Matthaeo historiam narrari ne dubitandum quidem esse arbitror. Ce serait donc un cas très clair où un évangéliste se serait écarté, et sciemment, de l’ordre chronologique adopté par les autres (Aug.). La raison qu'on en donne, c’est que Luc ἃ vu dans ce fait « l'annonce figurative de la fortune ultérieure de l'Évangile, rejeté par les Juifs et donné aux Gentils » (Loïsy, 1,434). De même que Paul, par exemple, prêchait d'abord aux Juifs, et ne s'adressait aux Gentils que lorsqu'il avait été repoussé par les siens, Jésus avait dû précher d'abord à Nazareth, sa patrie, avant de se répandre dans la Galilée. Le fait divers de Marc serait devenu un fait symbolique qui jetterait sa lumière sur tout ce qui suit. On peut ajouter que si Luc avait suivi Mc. eomplètement, il eût dù renvoyer l'épisode de Nazareth au début du ch. τσ, où ib aurait produit beaucoup moins d’eflet, d'autant qu'une source particulière de Luc lui permettait de relater un refus analogue (ΙΧ, 52), sans parler de celui des Géraséniens (vin, 37). Ainsi encadrée la mauvaise disposition des gens de Nazareth aurait paru quelconque. D'ailleurs Luc n’a pas du tout eu l'intention de donner un démenti à l’ordre de Marc, puisqu'il insinue clairement (v, 23) que Jésus a déjà fait des choses étonnantes à Capharnaüm. Malgré tout, il demeure une certaine obscurité. Il est certain que l'épisode du rejet de Jésus par ses compatriotes n’a pas dù se passer deux fois, et il doit avoir eu lieu dans l'ordre de Marc. Les deux récits sous leur forme littéraire coïncident pour l'essentiel. Mais il est certain que Luc a conservé une tradition particulière, caractérisée surtout par la lecture à la synagogue et l’allusion à la veuve de Sarepta et à Naaman. Cette tradition ne se rattache-t-elle pas à un épisode différent? Ne faut-il pas le placer à une période antérieure du ministère de Jésus, et n'est-ce pas pour cela que Luc a tout mis. au début? Il a très bien pu en effet connaître la tradition représentée par Mt. iv, 12-16. Α son retour en Galilée, Jésus quitte Nazareth pour Capharnaûm, et Mt. ajoute que ce fut pour accomplir la prophétie d’Isaïe (vin, 23; 1x, 1), sur la lumière qui a brillé dans la Galilée des nations, parmi un peuple assis dans les ténèbres; en d’autres termes, il ἃ quitté un milieu complètement juif pour une population mélangée, ce qui coïncide très bien avec 1,6. 1v, 25 ss. — Jean (Jo. 1, 12) savait aussi que Jésus s'était installé avec les siens à Capharnaüm, -donc en quittant sa patrie. Luc a pu subir l’aitraction de deux traditions relatives à des faits différents, et c’est peut-être pour cela que son récit trahit un certain embarras qui en rend l'explication très ardue. 511 a pu changer de place un épisode, comme on l'accorde depuis saint Augustin, il a pu aussi en réunir deux en un seul. Le déplacement chronologique serait même plus justifié, ou plutôt ne serait plus que partiel, puisque Luc nous aurait conservé.le souvenir de deux faits différents, trop semblables cependant pour être racontés chacun à sa place. Ce procédé ne serait assurément pas contraire à la juste liberté de l'histoire. Taine : « L'histoire esl un corps vivant qu'on mutile dès qu’on trouble l'économie de ses parties. Ce n’est pas la conserver que de présenter les faits un à un, tels qu'ils se sont succédé dans.le temps. La mémoire qui les déroule ainsi est un mauvais juge... La raison seule, interprète des lois, aperçoit l’ordre naturel qui est celui des causes; et, découvrant le plan de l'histoire, étend, dispose, confirme et complète l'œuvre commencée par la critique et l’érudition » (Essai sur Tile- Live, 85 éd. 126.) En tout cas les traces d’embarras qui résultent pour Luc du déplacement chronologique et du complément donné à l’histoire de Me. n’autorisent pas à laceuser d'avoir inventé tout ce qui n’est pas dans Mc. pour accentuer l'intention aHégorique. La scène de la leeture est très concrète et très vraisemblable. L'argument tiré de l’histoire biblique est très naturel si on Fentend tel qu'il est présenté sans y chercher d'autres mystères. La sincérité et l'objectivité de Luc se reconnaissent précisément dans le peu de soin qu'il prend de dissimuler son partiel anachronisme (v. 23) et son raccord littéraire (v. 24). C'est se faire la partie vraiment trop belle que d'imaginer des allégories subtiles pour conclure que Luc les ἃ inventées. C’est ainsi que Loisy a donné libre carrière à l'interprétation allégorique, surtout à la fin de cette péricope. Les trois ans et demi indiquent le temps d’affliction qui précède le règne du Messie. « Et n'est-il pas vrai qu’une grande famine règne en Israël et dans le monde, pendant que le nouvel Élie, le Christ de la prédication apostolique, est chez la veuve de Sarepta, c'est-à-dire que l'Église se recrute sous la persécution parmi les Gentils? » Si Jésus se dérobe au supplice « le trait est johannique : « la lumière luit dans les ténèbres et les ténèbres ne l'ont point arrêtée » ; « le narrateur... songe moins à une évasion miraculeuse de Jésus qu'à son existence immortelle. et au sort de l'Évangile, qui, repoussé par les Juifs acharnés à sa perte, échappe à leurs poursuites et fait son chemin parmi les nations ». Il ne serait que juste de conclure : « Toute cette histoire est inconsistante et indéfinissable; c’est une allégorie apocalyptique »... (1, 848 et s.). Mais à qui s'applique ce verdict? Certainement pas à l'histoire beaucoup plus simple que Luc ἃ racontée. Autre chose est d'inventer une allégorie, autre chose de ranger des faits concrets dans un certain ordre pour en dégager le sens.
4:17
ἀαναπτυξὰς (T S V) plutôt que avottac (H).
On lui donne le livre du prophète fsaïe, et il le lit, naturellement en hébreu. Il dut ensuite l'expliquer (Neh. vu, 8) en langue vulgaire, c'est-à-dire selon toute apparence dans le dialecte araméen usité en Galilée. Luc qui écrit pour des Grecs ne juge pas à propos d'entrer dans ces détails. On Lisait les Prophètes après la Loi (Act. xut, 15), et comme la Loi élait divisée en parachas ou sections, les Prophètes furent divisés en haphtaras, dimissiones, ou messes, car cette lecture terminait la cérémonie. Mais ces sections des prophètes n'existaient pas alors, et probablement celui qui s'offrait pour lire avait le choix du passage — peut-être même du livre — soit qu'il cherchât un endroit déterminé, soit qu'il s'en rapportât au hasard ou plutôt à la Providence. Quoique Luc ne s'explique pas très clairement, le verbe εὗρεν indique que Jésus trouva l'endroit qu'il avait en vue (cf. xt, 9 s.), mais il le trouva sans le chercher péniblement ; c'est précisément le passage qui s'offre à ses regards. — La lecon ἀναπτύξας est plus technique, « dérouler le rouleau » (Héron. 1, 125), et aussi bien appuyée (N D Vg. etc.) que ἀνοίξας. Le syrsin. « on lui donna le livre d'Isaïe le prophète et il se leva pour lire », ete.
4:18
La citation est d'après les Septante (Is. 1x1, 4 s.), librement et peut-être de mémoire. Le. omet ἰάσασθαι τοὺς συντετριμμένους τὴν καρδίαν (ajouté par certains mss. et Vg.-Clém. mais non W W.), et au lieu de καλέσαι ἐνιαυτόν il écrit κηρῦξαι ἐ. comme plus haut κηρῦξαι... ἄφεσιν, en quoi il s'éloigne de l'hébreu; cf. PoiyBe, 585 χηρύξαντες τοῖς δούλοις ἐλευθερίαν. De plus Luc a_eu une réminiscence d'Is. Lviut, δ; ἀπόστελλε τεθραυσμένους ἐν ἀφέσει, qu'il ἃ insérée dans le texte d'Is. Lxt, 1 et 2, comme pour y remplacer « et un jour de vengeance pour notre Dieu », qui n’était pas en situation. Le grec rend bien l'hébreu, sauf que τυφλοῖς ἀνχόλεψιν y traduit mal « aux prisonniers la délivrance ». Dans le texte d'Isaïe ces paroles semblent être placées dans la bouche de l’auteur, qui était dans ce rôle une figure du Messie, ὦ ἃ Le P. Condamin en soudant 1x, {-Lxm, 42 ἃ τὖνὶ 13, ἃ rattaché cette prophétie plus étroitement au cycle du serviteur de Iahvé. Dans cette disposition il serait plus aisé de soutenir que c'est lui qui prend la parole. Toujours est-il que les paroles citées sont loin d'épuiser son rôle. Elles sont très bien choisies pour exprimer l'inauguration du ministère de Jésus. En ce moment il ne se présente point dans son office de Rédempteur, mais d'envoyé de Dieu qui annonce la délivrance. Le texte ne parle pas précisément du retour de la captivité de Babylone, mais de la période glorieuse promise à Israël; le sens est donc vraiment messianique. Gette période est comparée à la libération des esclaves israélites accordée en l'année du jubilé (Jer. xxxiv, 8 ss.; Lev. xxv, — οὗ εἵνεκεν esl équivoque en grec et pourrait signifier « c'est pourquoi » et 1#L'Esprit du Seigneur est sur moi, parce qu’il m'a oint pour annoncer la bonne nouvelle aux pauvres, il m'a envoyé proclamer aux captifs la délivrance et aux aveugles une vue claire, renvoyer libres les opprimés, 19 proclamer une année de grâce du Seigneur. « parce que ». Ici c’est évidemment le second sens qui est celui de l'hébreu (Vg. propter quod). C'est à la suite de l’onction que l'Esprit est donné (εἴ. I Reg. xx, 16). La mention de l'Esprit est très significative après l'épisode du baptême. L'onction, antérieure, n'a eu lieu qu'une fois (ἔχρισεν à l’aor.); désormais Jésus est envoyé (ἀπέσταλχεν au .parf.) pour remplir sa mission. Dans la pensée de Luc, l'esclavage, les ténèbres sont ceux du péché (cf. 1, 76 ss.).
4:19
ἐνιαυτὸν χυρίου δεκτόν est une année de grâce accordée par le Seigneur, non une année agréable au Seigneur. C’est le sens d’Is. Lx, 2 (cf. Is. xux, 8, cité par II Cor. vi, 2). Le terme d'année n’a ici qu'une valeur symbolique. Les temps de gloire n'étaient pas réduits à un an dans la pensée d’Isaïe parce qu'ils étaient comparés à l’année jubilaire (Lev. xxv, 10). De même rien n'indique que Luc ait entendu réduire le ministère de Jésus à un an. Précisément dans cet épisode où il symbolise la prédication de l'évangile aux Gentils, il ne pense même pas à limiter le temps du salut à la prédication de Jésus ehez les Juifs (cf. 1, 1). Ce sont les chronologistes dans l'embarras qui se sont jetés sur cette indication d'une année. Clém. d'Al. (Strom. 1, xxi, 445, 3) : καὶ ὅτι ἐνιαυτὸν μόνον ἔδει αὐτὸν χηρῦξαι, καὶ τοῦτο γέγραπται οὕτως... τοῦτο χαὶ ὁ προφήτης εἶπεν χαὶ τὸ εὐαγγέλιον. De même Orig. dans son Com. (PG. χπι, 1883), quoique avec cette restriction, nisi forte quidam sacramenti in praedicatione anni Domini divinus sermo significat; cf. de prince. τν, 5; hom. ps. Clém. xvn, 19. Tenr. adv. Jud. vu. C'est l'opinion qu'Irénée (If, xx, 4) attribue aux Valentiniens : duodecimo autem mense dicunt eum passum, ut sit anno uno post baplismum praedicans, et ex propheta tentant hoc ipsum confirmare. Et il répond très bien qu'Iisaïe ἃ parlé d’une manière figurée. Les critiques les plus indépendants semblent avoir renoncé à ce passage pour fixer à un an la durée du ministère du Sauveur (Οἵ, Weiss, Klost. etc. avec Knab., Schanz, Plum. elc.).
4:20
Le 751 ou surveillant de la synagogue était sous 165 ordres de l'archisynagogue, d’où le terme grec ὑπηρέτης (cf. Epipu. Haer., xxx, 11 ᾿Αζανιτῶν τῶν παρ᾽ αὐτοῖς διακόνων ἑρμηνευομένων ἢ ὑπηρετῶν), Ce non Ctait sans doute aussi clair que celui de diacre, puisqu'une inscription de la communauté juive de Rome n'en disait pas plus : Φλάδιος Ἰουλιανὸς ὑπηρέτης. Φλαδία Ἰουλιανὴ θυγάτηρ πατρί. Ἔν εἰρήνῃ ἣ χοίμησίς σον (SCHÜRER, εἰ, 515). Jésus est donc jusqu'à présent resté debout par respect pour la parole sacrée; maintenant il s’assied pour enscigner (v, 3; Me. 1v, 1; Mt. v,1; cf. Act. xvi, 13). Tous ces traits si concrets sont conformes aux usages des Juifs (Liearroor ad ἢ, d.). — ἀτενίζω, dans Luc douze fois et seulement encore IL Cor. im, 7. 13 pour le N. T. Le passage semble si bien s'appliquer à Jésus que l'attention est tendue vers lui; on se demande quelle application il va en faire.
4:21
ἤρξατο a une cerlaine solennité. Luc mentionne moins souvent que Mi. l’accomplissement des Écrilures; cependant cf. xxiv, 44; Act. τ, 16; ant, 48 ; x, 27. Nous dirions : « est accompli sous vos yeux; » Luc dit ἐν τοῖς ὠσὶν ὑμῶν, à cause de la locution fréquente dans l'A. T. « dire aux orcilles », afin de pouvoir ensuite invoquer un témoignage (cf. Gen. xx, 8; xxim, 46; Ex. x, 2; xxiv, 7; Jer. ni, 2; ct Le. 1, 443 1ix, #4; Act. χι, 22). « Cette écriture » en parlant d’un passage, comme Mc. xu, 10. — Jésus est donc celui qui était chargé d'annoncer les temps messianiques, et il les annonce. Incontestablement il se met en scène, sans dire cependant ouvertement qu'il ést le Messie. Ce passage lui servit aussi dans sa réponse aux envoyés de Jean, mais développé d'une facon plus caractéristique (vu, 22; Mt. τι, 5). Probablement le v. 21 n'est que le sommaire des paroles que Jésus prononça alors.
4:22
ἐμαρτύρουν d'après Knab. Plum. : on rendait témoignage à sa réputation comme docteur, on reconnaissait par expérience que le bien qu'on en disait n'était point exagéré, ou simplement, d'après Schanz, on trouvait qu'il avait bien parlé : omnes ei applaudebant (Zorell). Mais cette approbation ne pouvait porter sur le thème lui-même dans le sens de Démosthène (contra Mid.) : τῶν λόγων τούτους χρὴ δικαιοτάτους ἡγεῖσθαι, οὺς ἂν οἱ καθήμενοι τῷ λέγοντι μαρτυρῶσιν ἀληθεῖς εἶναι, et Luc ne dit pas non plus qu'ils ont approuvé l’éloquence sans adhérer à l'enseignement. D'ailleurs il va parler de l'effet produit par le discours. μαρτυρέω doit donc se prendre comme dans de nombreuses inscriptions, du témoignage favorable rendu par des personnes qui ont vécu avec quelqu'un : συνπεπολιτευμένος..... μαρτυρῆσαι αὐτῷ (Dirr. Or. δ04), δίκαιον ἡγησόμεθα μαρτυρῆσαι τῷ ἀνδρί (god. loc. 505; cf. 507). Tous les compatriotes de Jésus lui rendent donc bon témoignage, tous le connaissent, l'ont toujours vu irréprochable, etc. — ἐθαύμαζον renferme certainement l’idée d’étonnement, maïs sans exclure l'admiration qui domine ici (contre Plum.), comme le prouve l'épithète τῆς χάριτος donnée au discours. Ce mot est en effet un génitif de qualité; « des discours pleins de grâce », de charme, on dirait presque d'onction, plutôt que des discours qui annoncent le don de la grâce. — καὶ ἔλεγον est pris dans un sens adversatif dans la Catena : ταῦτα δὲ ἀκούοντες καὶ θαυμάζοντες... χαίτοι σμικρολογεῖν αὐτὸν (le dénigrer) οὐκ ἀπέστησαν" ἔλεγον γάρ..... de même Cyr. d’AI., Mald., Le Camus, ete., parce que c'est le sens de l’exclamation dans Mc. et dans Mt.; cf. Me. vi, 3; Mt. χαι, 55 et Jo. vi, 42, et. dans l'A.T. le fils de Cis (I Sam. x, 11), le fils d'Isaï (I Sam. xx, 30) dans un sens méprisant (Holtz.). Mais il ne faut pas oublier que Le. ἃ complètement refondu l'épisode de Nazareth, et si l’'étonnement des gens est le même, il ne semble pas avoir la même portée. Dans Mc. et dans Mt. il porte sur les lumières de Jésus; où a-t-il pris sa sagesse ayant été élevé au sein d’une famille d'artisans? Dans Le. ce qui est mis en relief par la citation d'Isaïe, c’est la personne même de Jésus. Il se présente comme investi d'un rang'extraordinaire. Or n'est-il pas d’une naissance obscure? Les Nazaréens sont donc assez fiers de leur compatriote, mais ils suspendent leur jugement sur sa mission. Luc qui ἃ montré dans la préhistoire Jésus seul auprès de ses parents ne pouvait songer à lui donner des frères et des sœurs au sens propre. Il eût pu parler de cousins et de cousines, mais à vrai dire c’eût été superflu. Leur mention se comprenait dans Mc. et dans Mt. pour compléter le cadre où s'était écoulée la jeunesse de Jésus; elle était inutile dans un contexte où la question posée est. plutôt celle des droits de Jésus à la dignité messianique, qui ne regardaient que son père. Marc a dil fils de Marie, probablement pour réserver la conceplion surnaturelle qu'il n’a pas racontée, Lue peut dire « fils de Joseph » sans seandaliser ses lecteurs. C’est le terme naturel dans la circonstance, les gens de Nazareth ne soupçonnant pas le mystère. Les critiques modernes (même Sehanz) ont bien compris que Luc avait atténué le ton méprisant des Nazaréens et que délibérément il n’a pas parlé de leur scandale. Maïs ils exagèrent beaucoup en disant par exemple avec Loisy (1, 843) « L'étonnement des gens de Nazareth devient purement admiratif, ce qui fait valoir l’éloquence du Sauveur, mais contredit Mare, et obligera Luc à se contredire lui-même pour amener sa conclusion, où il faut que les Nazaréens blâment Jésus, soient blâmés par lui et se fâchent au point de le vouloir mettre à mort. » — C'est là proprement amasser à plaisir des nuages.
4:23
Pour sortir de la contradiction qu'on a ainsi créée dans Luc, Wellhausen propose d'entendre πάντως « avec tout cela » οἱ ἐρεῖτε marquerait un véritable futur : malgré vos bonnes dispositions actuelles, vaus en viendrez plus tard, quand j'aurai fait des miracles à Capharnaüm et que je serai revenu parmi vous, à me demander un signe. Il faut supposer que Le. a voulu sauvegarder la place donnée par Mc. à l'épisode du scandale à Nazareth. Ce serait une détestable harmonisation, car Le. ne parle que d’une seule scène; aussi en vient-on à conclure qne les vv. 25 à 27 n’appartenaient pas à ce contexte. En réalité, avec l'interprétation que nous avons donnée du v. 22, tout s'explique aisément. Luc ne s’est pas contredit; il a indiqué nettement une réserve dans l'esprit des Nazaréens, et au lieu de développer dans sa narration le revirement qui se produisit, il le laisse entrevoir dans les paroles de Jésus, qui l'interprètent. On ne saurait dire avec Ambroise que les Nazaréens, fiers de leur οοιηραίΓιοίο, n’en sont que plus jaloux de Capharnaüm, où Jésus a déjà fait des miracies, tandis qu’il ne les avait pas honorés de la même façon : Non mediocriler invidiu proditur, quae civicae charitatis oblita, in acerbo odio causas amoris inflectit. Cette haine entre deux bourgades voisines n'aurait rien d'étonnant; Capharnaüm, sur le bord du lac, et sur la grande route des caravanes, devait avoir une population plus mêlée. Les gens de Nazareth, jaloux de la prédication de l’évangile à de tels gens, seraient bien le type des Juifs qui ne voulaient le salut messianique que pour eux ou dans leur dépendance. L'écueil de cette interprétation est le v. 24, qui indique nettement chez les Nazaréens au moins de la défiance à l'égard de Jésus. Il vaut donc mieux dire que si les Nazaréens ont dù reconnaître l'intégrité de la vie de Jésus et l’à-propos de ses paroles en dépit d'une origine vulgaire, ils n’ont pas pour autant reconnu sa mission surnaturelle, et que Jésus a compris à leurs dispositions qu'ils étaient résolus à lui demander un signe. Ailleurs on lui a demandé des miracles, parce qu'on le croyait capable de les accorder; ici on voulait qu'il prouvât sa mission. Cela était d'autant plus offensant de la part de compatriotes qu'ils ont dans ce cas toujours l'air de dire : chez nous cela ne prend pas, nous savons qui il est, il est plus facile de réussir ailleurs, « a beau mentir qui vient de loin » ; c’est chez nous qu'il faut établir qu'on est quelqu'un — πάντως « très certainement » ufique, ou emnino, non par Pts (a, ne” pes. Diat.-ar.). — ἐρεῖτε le futur usité dans les objections. — ἰατρέ, θεράπευσον σεαυτόν. Le proverbe est très naturel : Hobart (The moisi language of St. Luke, 1) a cité Galien (Comm. τν, 9, Epid. νι. (xvn. B. 151) ἕτερον δ᾽ ἰατρὸν... οἶδα δυσώδεις ἔχοντα τὰς μάλας... ἐγρῆν οὖν αὐτὸν ἑαυτοῦ πρῶτον ἰᾶσθαι τὸ σύμπτωμα καὶ οὕτως ἐπιχειρεῖν ἑτέρους θεραπεύειν. C'est une allusion à un proverbe connu, déjà exprimé dans Euripide (Fragment 1086, Nauck 2° éd.) ἄλλων ἰατούς, αὐτὸς ἕλχεσι βρύων, Cf, Cic. Epist. ‘ad diversos, 1v, 5; Esca. Prom. enchaîné, 469 ; Ov. Metam. vi, 561 (Plum.). De même chez les rabbins : « Médecin, guéris La blessure », nan ON NON (Beres. r. par. 20), et un proverbe moderne rapporté par Wünsche (Neue Beiträge, 426) : « il est médecin, mais pas pour lui », % ΝΟῚ NOM. Ici le proverbe est cité par Jésus comme une parabole, c'est-à-dire qu'il doit expliquer la situation actuelle. D’après l'opinion la plus commune (Knab. Schanz, Loisy etc.) : de même que le médecin doit se guérir avant de guérir les autres, Jésus devait songer à sa patrie avant de faire des miracles ailleurs. C'est ainsi que le logion d'Oxyrhynque (Oz. pap. 1, 1-3) ἃ compris : λέγει Ἰησοῦς οὐχ ἔστιν δεχτὸς προφήτης ἐν τῇ πατρίδι αὐτοῦ οὐδὲ ἰατρὸς ποιεῖ θεραπείας εἰς τοὺς γιγνώσχοντας αὐτόν (cf. RB. 1897 p. 510). Car ce prétendu logion est plutôt une glose de Le. L'application n'est pas très stricte, mais suffisamment pour une parabole, et c'est bien aïnsi qu'elle est expliquée par les νυν. 25-27. D'autres s’attachant plus étroitement aux termes du proverbe ont compris : tu parles de venir en aide aux autres; commence par toi-même et par établir ta mission en faisant des miracles dans ta patrie, parmi ceux qui savent qui tu es, comme on dit (ὅσα ἠχούσαμεν) que tu en as fait à Capharnaüm (Holtz. Ptum.; ef, Ephr.-Meæs. : salva te ipsum a nobis, antequam tu nos vis sanare). Puisqu'il s’agit d'une comparaison, il n'est pas nécessaire de supposer que la description messianique contenait le terme propre ἰάσασθαι τοὺς συντετριμμένους τὴν χαρδίαν au v. 18. Tout héraut doit d’abord décliner ses titres; Jésus qui vient annoncer le salut doit prouver d’abord qu'il est lui-même dans la voie du salut et que l'Esprit est sur lui comme il le prétend. — Dans la locution εἰς τὴν Καφαρναούμ, εἰς est peu naturel; cf. 1, 44; Act. xxvu, 6, probablement à cause de γίνομαι qui exprime par ailleurs un mouvement : Act. xx1, 17; xxv, 15; d'ailleurs cf. Le. x1, 7 et Act, x1, 25 dans D. Luc regarde Bethléem comme la vraie patrie de Jésus, aussi a-t-il évité dans sa narration de donner ce titre à Nazareth (v. 46), mais il n’y ἃ aucun inconvénient à mettre ce mot dans la bouche des habitants; et Jésus leur répondra dans les mêmes termes. Ce verset montre à l'évidence que Jésus n'a pas inauguré son ministère à Nazareth.
4:24
εἶπεν dé L'opposilion marquée par δέ est assez légère et s'explique très bien par le refus du signe demandé. Luc coupe ainsi certains discours de Jésus (cf. vi, 39; χα, 16; xv, 41, xvu, 4. 22; xvu, 9), on peut d’ailleurs supposer que par ces mots Luc rejoint Marc après s'en être écarté (Loisy). C’est la première fois que nous rencontrons dans Le, la formule ἀμὴν λέγω ὑμῖν (cinq fois dans Le. plus xxur, 43), beaucoup moins fréquente chez lui que dans Mc. et Mt. et qui cependant ne se trouvait pas ici dans Mc. ni Mt. Si Luc a conservé ce mot hébreu, c'est que la tradition de son emploi par Jésus était ferme et déjà répandue dans le monde grec. il semble que Le. a inséré le v. 24 pour ne pas laisser tomber une parole de Jésus qu'il lisait dans Mc., où elle était parfaitement dans le contexte. Cependant il a adouci la forme de Mc. et de Mt. (cf. Me. Com. vi, 4), affirmant ce qui se passe dans la patrie du prophète, sans allusion à ce qui se passe ailleurs; c'est aussi la forme qu'adoptera Jo. (1v, 44). δεχτός a passé probablement de latraduction d’Isaïe (v. 19 et IE Cor. νι, 2 cilant Is. xxx, 8) dans Luc (Act. x, 35) et dans Paul (Phil. ιν, 18), avec le sens de vu avec « faveur » (héb. νυ.
4:25
ἐπ’ ἀληθείας hapax dans ce contexte est comme [ἃ traduction de ἀμήν du v. précédent. Wright note que Luc parle de veuves neuf fois, Mc. trois fois, Mt. jamais. Les trois ans et demi de sécheresse se retrouvent dans Jac. v, 17 ἐνιαυτοὺς τρεῖς χαὶ μῆνας ἐξ, tandis que d'après 1 Reg. xvur, 1, la pluie tomba la troisième année. D'après plusieurs, les trois ans et demi sont une donnée de la tradition qui aurait supplanté celle du texte depuis la persécution d’Antiochus Épiphane qui a duré trois ans et demi et qui est devenue le type des périodes malheureuses (Dan. vu, 25; x, 7; Apoc. χι, 2. 3; xu, 6. 44; x, 5). Mais c’est plus probablement une glose autorisée du texte. Supposons que la menace d'Élie (I Reg. xvir, 1) ἃ eu lieu en nov. de l’année 01; c'est de ce moment qu'on date la première année de sécheresse; en 03 commence la troisième année qui durera jusqu’en 0£. Si la fin de la sécheresse a eu lieu à la fin de cette troisième année, elle aura duré à peu près trois ans et demi, car il n’avail pas plu, selon les lois ordinaires, depuis le mois de mai précédent. — Dans ἐπὶ ἔτη τρία, ἐπί n'est pas très sûr (om. BD), mais d'ailleurs s'emploie bien avec l’acc. pour marquer la durée, cf. Act. x, 31; xx, 10, Thuc. πὶ, 68 τὴν γῆν ἀπεμίσθωσαν ἐπὶ δέχα ἔτη etc. (Kuuner, Satzlehre, 1, 504). — λιμός masculin ici, mais féminin xv, 14 et Act. x1, 28; même alternance dans le papyrus de Paris 22 (ue s. av. J.-C.) et le pap. 26 qui sont écrits de la même main (Moulton, 60).
Merx, ordinairement porté à l’hypercritique, note que la combinaison de la veuve et du lépreux étrangers est si pénétrante qu'elle doit être regardée comme une pensée originale de Jésus. Et en etfet ces deux exemples sont admirablement choisis et adaptés à la circonstance. Dans les deux cas il s’agit d'un prophète qui opère des miracles en faveur des étrangers tandis que ses compatriotes ou l'ont persécuté, ou n’ont pas eu la même confiance dans son pouvoir. Élie représente plus sensiblement les mauvaises dispositions de ses compatriotes; il est envoyé (1 Reg. xvnr, 8 ss.) à une veuve étrangère parce qu’on lui a rendu inhabitable le territoire d'Israël ; Élisée guérit le lépreux syrien venu tout exprès pour solliciter sa guérison (IE Reg. v, 1 ss.), tandis que les quatre lépreux de Samarie n'avaient pas songé à prier Élisée (Il Reg. vir, 3 ss.). Dans ces deux cas l’action du libre arbitre est donc nettement mise en lumière. C'est bien à Israël que les prophètes ont été envoyés, mais c’est ailleurs qu’ils ont trouvé bon 25. om. où α. πολλαι (Η V) ou add. (Υ 5). — em à. etn (TS V) plutôt que om. (Η). accueil. 11] n'en ἃ pas toujours été ainsi, car si les prophètes d'Israël ont été souvent maltraités par leurs concitoyens, ils ont eu rarement l’occasion d'exercer leur ministère ailleurs. Ce sont deux cas typiques. Et cela est encore une parabole par laquelle Jésus répond à celle qu'il a prêtée aux gens de Nazareth. 1] faut la comprendre tout d'abord avec la portée qu’elle avait quand Jésus l’a prononcée. Nazareth ne représente pas Israël, ni Capharnaüm les Gentils; Jésus dit seulement que ce qui se passe est une application de la règle posée au v. 24 et il montre dans le passé une application analogue. Loisy a beaucoup forcé le sens allégorique, pour aboutir à nier la réalité historique, sous prétexte que « la comparaison manquerait d'équilibre » (τ, 847)! Elle ne manquerait d'équilibre que si l’on veut y voir une série de figures, car si Sarepta pourrait représenter Capharnaüm, aucun terme ne figure Nazareth, le syrien Naaman représenterait assez mal les malades de Capharnaüm, et Capharnaüm elle-même représenterait assez mal la docilité des Gentils (x, 15). Le sens des paroles authentiques de Jésus une fois reconnu, on doit reconnaitre aussi que l'attitude des compatriotes de Jésus représente bien l’incrédulité des Juifs (Origène, etc.), et c'est pour cela que Luc a placé cet épisode, sans en changer le sens, en tête de l'Évangile pour en mettre mieux en relief le sens spirituel prophétique (cf. Introd. p. xxxvt).
4:26
εἰ μή comme ρος. xxt, 27, dans le sens de « mais seulement », tournure elliptique pour dire qu'Élie fut au contraire envoyé vers une étrangère. Pour des tournures analogues, cf. Jo. xv, 4 (avec ἐὰν μὴ), Act. xxvir, 22 (avec πλήν) et Comm. de Gal. 1, 19. Luc a suivi les LXX : πορεύου εἰς Σάρεπτα τῆς Σ)ιδωνίας (Lagarde : τῆς Σιδῶνος ΠΙ Regn. xvit, 8). Sarepta, en hébreu ND, devenu pour -les rabbins du moyen-âge le nom de la France, est représenté aujourd’hui par de longues ruines au pied du village de Sarefand, à plus de deux heures au sud de Saïda (Sidon). Wellh. suppose que la source de Luc en araméen portait NN « syrienne », c'est-à-dire appartenant à la gentilité, comme “Ἑλληνίς (Me. vir, 26) au lieu de Ν ΘΝ « veuve » (c'est-à-dire nn*Dn au lieu de nnomn!); le syrsin. présente la confusion contraire dans Mc. vu, 26. C’est plausible, car le parallélisme serait ainsi plus parfait avec Naaman, le syrien, et l'opposition n'est pas entre plusieurs veuves et une veuve, mais des veuves d'Israël et une étrangère. Le changement aurait pu être favorisé par le lexte de IT Regn. xvu, 8 γυναικὶ χήρᾳ (Wellh.). Ce serait un indice que Luc suivait ici une source araméenne. Mais il faut convenir que cette conjecture est plus ingénieuse que solide, précisément parce que le texte des Rois est visé.
4:27
ἐπί avec le gén. pour marquer le temps est fréquent et classique s’il s’agit d'un personnage officiel et en quelque sorte naturellement éponyme (ur, 2; Act. x1, 38); on disait aussi ἐπ᾿ ἐμοῦ, « de mon temps » (Ericr. τι, 23, 27). Élisée est l’homme ‘influent de cette section de l'Écriture. Cf. IV Regn. v, 1-14 καὶ Ναιμὰν ὁ ἄρχων τῆς δυνάμεως Συρίας... λελεπρωμένος..... ἐχαθαρίσϑη.
4:28
Comme nous sommes encore dans la synagogue, la colère fut probablement moins un emportement populaire que l’irritation des chefs qui se croient bravés chez eux, et ne peuvent supporter que leurs vraies dispositions aient été pénétrées. Des compatriotes sont plus sensibles aux reproches et se croient plus aisément autorisés à faire justice d’un des leurs.
4:29
Le mouvement est semblable à ce qui arriva à saint Étienne (Act. γι, 58} ÉVANCILE SELON SAINT LUC. 10 Dans les deux cas on entraîne l’incriminé ἔξω τῆς πόλεως. — ὀφρύς, « soureil » se disait d'un sommet escarpé (cf. lat. supercilium), ou d’un tertre. 1] n’est pas nécessaire d'imaginer un affreux précipice; χαταχρημνίζω se dit de quelqu'un qui est jeté du haut d’un mur (I Macch. xiv, 43) ou même du haut d’un cheval, τοὺς δὲ χατεχρήμνισαν ἀπὸ τῶν ἵππων (POLYBE, 111, 116). 1] suffisait de jeter quelqu'un d’un rocher haut d’un mètre; on se réservait de l’achever à coups de pierres, d'autant que les Juifs avaient l’habitude de lapider, non de précipiter les coupables. Un pareil endroit ἃ pu se trouver vers la partie haute de la colline sur les flancs de laquelle la bourgade était bâtie, sans qu'on puisse le déterminer aujourd'hui, peut-être à cause des décombres. La tradition devait uaturellement chercher un lieu très affreux et ne l’a trouvé qu'à environ trois kilomètres au sud-est de ia ville moderne. C’est un caprice de Merx de préférer le texte de syrsin., « pendre » (au lieu de « précipiter ») xèn en grec χαταχρεμάσαι. Une pareille lecon met plutôt en défiance contre ce ms.
4:30
D'après Loisy, « le troisième Évangile corrige sciemment le défaut de miracles par une manifestation de la puissance divine qui est beaucoup plus extraordinaire que les guérisons » (1, 848). De même Plum. Knab. Schanz. ἢ y a là de l’exagération. Luc ἃ sans doute songé à une action spéciale de la puissance divine, mais sans un effet extérieur sensible. Ce n'est pas le cas de χχιν, 34 χαὶ αὐτὸς ἄφαντος ἐγένετο ἀπ᾽ αὐτῶν et rien n'indique que Jésus se soit rendu invisible, On supposerait plutôt un nouveau revirement dans la foule. Au moment décisif, il y ἃ un temps d'arrêt et Jésus passe au milieu d'eux sans que personne se bäsarde à l'arrêter. Nos révolutions offrent des exemples de pareils soubresauts d'attitudes. L’intention de Luc était bien cependant de montrer que Jésus était, quand il voulait, maître de la situation : θέ ecce per medium illorum, mutata subito vel obstupefacta furentium mente, descendit nondum enim hora venerat passionis (Ambr.).
4:31
κατῆλθεν, on descend de Nazareth à Capharnaüm, située sur les bords du lac, aujourd’hui Tell-Hum. Jésus ἃ été chassé de Nazareth et n’a point encore appelé ses disciples. Autant de raisons pour changer εἰσπορεύονται de Me., justifié parce que Jésus est censé suivre la vallée du Jourdain et avoir déjà appelé ses disciples. Capharnaüm est qualifiée « ville de Galilée », selon l’usage de Luc en faveur de ses lecteurs, étrangers à la Palestine, et dont il a plus que Mec. la préoccupation comme auteur (cf. 1, 26; un, 4; vin, 26; xx, 54). Capharnaüm avait déjà été nommée (v. 23), mais dans la bouche de Jésus, ce qui ne permettait pas une explication géographique. Luc ne dit pas comme Mt. 1v, 13 que Jésus habita Capharnaüm; il ne [6 nie pas non plus; en tous cas ces premiers épisodes qui se succèdent rapidement dans Me. ne sont pas présentés non plus dans Lue comme ayant exigé beaucoup de temps. Luc qui a dit ἐδίδασκεν au v. 15 pour marquer une action répétée, se sert ici de l’impf. avec le présent, comme Mc. 1, 22, mais il aura soin d'éviter la répétition du même mot dans deux versets. Quoique ἐν τοῖς σάδδασιν soit au pluriel, comme dans Mc., on ne peut guère douter qu’il a visé un événement particulier, autrement il aurait répété le v. 15. D'ailleurs il emploie τὰ ad66ata (vi, 2; xiv, 3) pour indiquer le singulier. D’après Plum. Act. xvir, 2 est même le seul endroit du N. T. où il signifie la multiplication des unités, étant déterminé par τρία.
4:32
Le début exactement comme Mc. Ensuite la répétition ἦν γὰρ διδάσχων étant évitée, le motif de l'étonnement est indiqué par ὅτι. Dans ἐν ἐξουσίᾳ, ἐν indique qu'on est investi d'une qualité; cf. 1, 17; 1v, 14. 36; χι, 15. 18. 19. 20; xx, 2. 8, et les parallèles de ce dernier endroit, Mc. x1, 28. 29. 33; ML. xxr, 23. 24. 27. — à λόγος αὐτοῦ, « ses paroles, son discours », sans emphase, comme Act. xx, 7; 1 Cor. 1, 17; u, &, non pas pour indiquer la doctrine nouvelle. Luc n’ajoute pas « et non comme les scribes », car cette comparaison eût plutôt posé une question à des lecteurs non juifs.
4:33
Luc laisse de côté εὐθύς caractéristique de Mc. et change la locution difficile ἐν πνεύματι ἀκαθάρτῳ, en ἔχων πνεῦμα δαιμονίου ἀκαθάρτου, Le rapport entre le possédé et le démon est ainsi plus clair, mais il est difficile d'apprécier grammaticalement le génitif qui suit πνεῦμα. Luc n’a pu vouloir distinguer l'esprit du démon, le gén. est donc soit à la place d’une apposition, « un esprit qui était un démon impur », soit un gén. de qualité pour indiquer la nature spéciale de cet esprit. Le sens est le même; peut-être cette construction inusitée vient-elle de ce que Luc ἃ gardé le πνεῦμα de Mc. et l’a défini pour ses lecteurs par l'expression, plus connue dans ce sens, de δαιμόνιον, Les Grecs disaient δαίμονες plus fréquemment que δαιμόνια, et les deux plutôt en bonne part; mais dans les LXX δαιμόνιον signifiait à lui tout seul les mauvais esprits (Dt. xxxir, 11; Ps. xcv ( xevi), 5). — φωνῇ μεγάλῃ, réservé par Mc. pour la sortie du démon est mis par Luc avec ἀνέχραξεν, de façon à n'avoir qu'un cri du démoniaque.
4:34
Comme Me., sauf ἔα au lieu de λέγων. Ἔα hapaæ dans le N. T. et quatre fois dans Job; traduit ici sine, comme si c'était l'impér. de éw. À supposer que ce soit la véritable étymologie, le mot était devenu une simple interjeclion exprimant une surprise désagréable (Sopn. 0. C. 1477). Luc écrit ici Ναζαρηνέ, comme Mc. et Le. xxiv, 19, mais il écrit Ναζωραῖος xvin, 37 et toujours dans les Actes (7 fois); il est donc plus vraisemblable qu'ici il ἃ adopté la forme constante de Mc. — D'après Plum. la formule τί ἡμῖν χαὶ σοί; signifie : « qu’avons-nous de commun »? Cependant, même en grec, par exemple dans Épictète, le sens se rapproche beaucoup de : « qu'avons-nous à nous occuper? » ou « qu'est-ce que cela nous fait? » ou «en quoi cela te regarde-t-il? »; cf. Éric. 1, 1, 16; 22, 15; 27, 44; u, 19,16. 19; 20, 11; 1x, 18, 7.
4:35
Le début comme Mc. Luc ajoute λέγων qu'il n'avait pas employé au v. précédent, et met ἀπό au lieu de ἐξ pour ne pas répéter la préposition du verbe composé, c'est sa manière (v. 41, v,8; vin, 2. 29.33. 35.38; 1x,5; xx, 24; xvir, 29; Act. xvi, 18. 40). Il emploie cependant ἐξ (Act. vir, 4; xvn, 33; xxn, 48) qui est habituel à Mc. Dans la seconde partie du v. σπαράξαν, très pittoresque, est remplacé par ῥίψαν, expression employée par les médecins Hippocrate et Galien à propos de convulsion; GAL. de Comate, 3 (vx, 658) : ἢ σύμπαν τὸ σῶμα ῥίπτουσιν ἀλόγως... Hobart note encore (p. 2) que βλάπτειν est un terme médical « faire du mal », opposé à « faire du bien » ὠφελεῖν. La réflexion ajoutée par Luc, « sans Jui faire du mal » ἃ donc elle aussi une saveur médicale : Hiwwr. Epid, 1146 παρῆλθε καὶ ἐς τὰ ἀριστερὰ τὸ οἴδημα, οὐδὲν οὖν τοῦτο ἔδλαπτεν. La forme μηδέν au lieu de οὐδέν simplement parce que μή avait prévalu avec le participe. Luc a ajouté εἷς τὸ μέσον pour indiquer que le fait était facile à constater.
4:36
ἐγένετο Oéu6os au lieu de ἐθαμδήθησαν, parce que Luc aime les périphrases avec γίνομαι (1, 65; vi, 49: vin, 17; xu, 40; xuu, 2. 4; xvur, 23) (Plum.); καὶ συνελάλουν est plus coulant que ὥστε συζητεῖν. Dans Me. l’étonnement était comme partagé entre la doctrine et le miracle, non sans une certaine obscurité. Luc semble avoir opté ici pour le miracle, ayant déjà parlé de la doctrine au v. 32. Cependant le terme ὁ λόγος ne doit pas signifier ici « qu'est-ce que cela? » (Hoitz. citant Act. vin, 21), car il eût suffi de dire τί ἔστιν τοῦτο; comme Mc. Le terme λόγος est peut-être choisi comme conservant la saveur de διδαγ ἡ de Me., mais s’entend seulement du verbe impératif de Jésus ; Euth. en seconde ligne ἢ λόγον λέγων, τὸν λεχθέντα πρὸς τὸ δαιμόνιον (Schanz). — ὅτι est explicatif. Tandis que le démon n'’obéissait pas toujours aux exorcismes compliqués des Juifs, il rencontre ici une autorité qui lui impose, et une puissance qui le contraint.
4:37
Hobart (p. 63) prétend que Luc ne pouvait dire ἀκοή dans le sens de bruit, parce que les médecins n'emploient ce mot que pour le sens de l'ouïe ou les oreilles ; d'ailleurs ἦχος avec περί était certainement plus clair. Dans Me. πανταχοῦ εἰς ὅλην... pouvait sembler un pléonasme, et ἣ περίχωρος τῆς Γαλιλαίας est amphibologique ; Lue y ἃ pourvu en prenant περέχωρος comme toujours dans le sens de région. Le miracle de la guérison du possédé est le premier dans l’ordre de Mec. ef de Luce. Mt. n’en parle pas. D’après Tertullien, l'édition de Luc par Marcion commençait là, précédée de la date historique de 1, 3 : La descente à Capharnaüm était la descente de Dieu en passant par le ciel du Démiurge (Contra Mare. 1v, 7, 1) : Anno quintodecimo principatus Tiberii proponil eum descendisse in civitatem Galilaeae Capharnaum, utique de caelo Creatoris, in quod de suo ante descenderat. Cependant, d’après un anonyme syrien, le Christ de Marcion aurait apparu d’abord entre Jérusalem et Jéricho (Zaun, Einleitung τι, 389), et l'on ne sait comment concilier ces renseignements. ”
4:38
Luc omet εὐθύς et met le singulier, toujours parce que Jésus n’a pas encore appelé Simon. Mais alors pourquoi entre-t-il chez sa belle-mère? pourquoi Lc. parle-t-il de lui sans le présenter au public? L'explication la plus vraisemblable est qu'il suit Mc., se contentant de supprimer ce qui rendrait son récit encore plus étrange, la présence d'André, de Jacques et de Jean. Et cependant au v. 39; il y aura plusieurs personnes à table. ᾿Αναστάς non pas dans le sens de se lever d'un siège (Me. πὶ, 44; Mt. 1x, 9), mais dans celui de se disposer à partir : 1, 39; xv, 48. 20; xxm, 4; Act. x, 20; xxu, 10. — πενθερά sans article ne peut guère s'expliquer comme un sémitisme (état construit); c'est une certaine belle-mère dudit Simon. Au lieu de πυρέσσουσα, Le. met des termes plus techniques. — συνέχεσθαι est employé neuf fois par Luc et seulement trois autres fois dans le N. T. C'est un terme médical cf. Act. xxvin, 8 et Ox. Pap. 8986, 1. 34 (316 ap. J.-C.) où des médecins déclarent un homme πυραιτίοις... συνεχόμενον); de même plusieurs textes d'Hippocrate et de Galien dans Hobart (p. 3 s.), qui cite aussi θαι, Different Febr. 1, 1 (vu, 275) : καὶ σύνηθες ἤδη τοῖς ἰατροῖς ὀνομάζειν ἐν τούτῳ τῷ γένει τῆς διαφορᾶς τὸν μέγαντε καὶ μικρὸν πυρετόν. ἢ est vrai qu'ensuite Galien blâme cet usage; il ne l’a pas moins constaté chez ses confrères. — ἠρώτησαν explique le λέγουσιν de Me. dans le sens d’une demandeprière, sens le plus ordinaire dans Luc (vnr, 37; xvr, 27 etc.) de ce verbe au lieu d'une demande-interrogation" (χει, 68), sens primitif. Ceux qui prient sont Simon et ceux qui lui tiennent de plus près, nommés dans Me.
4:39
Jésus ne prend pas la main de la malade comme dans Me.; il se tient au-dessus de la malade, vraisemblablement couchée sur un grabat bas ou même sur des nattes. Il commande à la fièvre, comme à l'esprit impur (v. 35), ἐδ qui ne prouve pas qu'il traite la fièvre comme une personne. ἀφῆχεν est Li. ἐξήρχετο (Η V) et non εξηρχοντὸ (T 85). — χραζοντα (Η V) plutôt que χραυγαζοντα comme on sait un aoriste et non un parfait comme le dit Harnack (Sprüche… Ρ. 48). — παραχρῆμα dans Mt. xxr, 19-20, et seulement dans Luc (Le. 10 fois; Act. 4 fois), lui sert surtout à exprimer l'instantané des guérisons (1, 64; v, 25; vi, 44.47.55; χα, 43; xvu, 43; Act. πι, 7) ou même d'un autre miracle (Act. χα, 23; xt, 11; xvi, 26). C'est une manière de souligner le prodige; mais il se peut très bien qu'il ait emprunté le terme παραχρῆμα aux médecins, qui l'emploient volontiers d’une aggravation ou d’une amélioration subite (Hobart, 96 ss.). Puisqu'il s’agit de servir, sans doute à table, le pluriel αὐτοῖς ne peut s'entendre que des familiers; Luc l’a transcrit de Mc., sans se préoccuper de la curiosité de son lecteur. Les faits sont beaucoup plus clairs dans Me., et découlent naturellement des précédents; Luc laisse entrevoir qu'il a interverti l'ordre sans renoncer à suivre sa source dans le récit d'un miracle qu'il a d’ailleurs narré avec plus de solennité. S'il avait été influencé par Mt., comme lui il n'aurait laissé paraitre que Pierre, ce qui est d'un écrivain plus logique. 40-41: Guérisons LE soir (Me. 1, 32-34; Mt. var, 46-17).
4:40
De l’expression redondante de Mc. Luc retient seulement le coucher du soleil, circonstance qui marque la fin du travail et le retour des hommes à la maison. Le choix des termes indique une correction littéraire. Il évite ὀψία qu'il n’emploie jamais et qui n’est pas classique (Mc. 5 fois; Mt. 7 fois, Jo. 2 fois), et il se sert de la forme intransitive δύνω (au lieu de ἔδυσεν (Me.), comme Ex. xv, 10) assez usitée par les Septante, par exemple : δύνοντος τοῦ ἡλίον. (in Regn. xxu, 36). — Au lieu de répéter la mention de la maladie au moment de la guérison en ajoutant alors ποικίλαις νόσοις (Mc.), Luc dit tout d’une fois ce qui regarde la maladie. Sa phrase est plus élégante, mais ἤγαγον est plus banal que ἔφερον. — L'imposition des mains figurait dans Mc. vi, 5, que Luc avait laissé de côté dans l'épisode de Nazareth, ἐπιθεὶς τὰς χεῖρας ἐθεράπευσεν. Le trait ἑνὶ ἑκάστῳ est touchant; Luc ne met aucune distinction entre les malades amenés et les malades guéris; l'expression est cependant moins forte, surtout avec limparf. ἐθεράπευεν, que s'il avait écrit πάντας comme Mt. Sur l'imposition des mains, cf. Beum, Die Handauflegung im Urchristentum, et RB. 1912, 308.
4:41
Luc a fait une classe spéciale des démoniaques, évitant d'ailleurs le mot rare δαιμονίζω qu'il n’a employé qu'une fois (var, 36), et réfléchissant sans doute que les démoniaques n'avaient pas besoin d’étre amenés, encore moins portés. L'action de Jésus est peu accentuée. On dirait que les démons sortent des possédés, effrayés de sa seule présence. Notre verset ne suit pas servilement Me. 1, 34, il le combine plutôt avec Mc. in, 11 s., passage sur lequel Luc glissera presque entièrement au passage parallèle (νι, 18), pour ne pas dire deux fois que Jésus ἃ empêché les démons de parler. Le rapport synoptique se présente donc ainsi Marc. Luc. 1, 84" χαὶ δαιμόνια πολλὰ ἐξέβαλεν, al IV, 41 ἐξήρχετο δὲ χαὶ δαιμόνια ἀπὸ οὐκ ἤφιεν λαλεῖν τὰ δαιμόνια, ὅτι ἤδεισαν πολλῶν, χραυγάζοντα χαὶ λέγοντα ὅτι σὺ αὗτον. ᾿ εἶ 6 υἱὸς τοῦ ϑεοῦ. χαὶ ἐπιτιμῶν οὖχ εἴα in, 11 καὶ τὰ πνεύματα τὰ ἀχάθαρτα, ὅταν αὐτὰ λαλεῖν, ὅτι ἤδεισαν τὸν χριστὸν αὐτὸν αὐτὸν ἐθεώρουν, προσέπιπτον αὐτῷ χαὶ εἶναι. ἔχραζον λέγοντα ὅτι σὺ εἶ 6 υἱὸς τοῦ θεοῦ, 12 χαὶ πολλὰ ἐπετίμα αὐτοῖς ἵνα μὴ, αὐτὸν φανερὸν ποιήσωσιν. La sortie des démons, comme au v. 35 avec ἀπό, Le καί après δέ est ici plus naturel que dans m, 9; les démons aussi, après les malades. Dans le premier texte de Mc., Jésus ne laisse méme pas parler les démons; dans le second il leur interdit de le faire connaître. Luc a tout bloqué dans une seule phrase, de sorte que λαλεῖν doit signifier « continuer de parler »; au lieu de ἤφιεν il emploie εἴα impf. de éd, qu'il est seul à employer dans le N. T. sauf Mt. xxiv, 43 et I Cor. x, 13. Il traduit l’exclamation des démons « le fils de Dieu » par « le Christ », de même que le centurion nommera Jésus un homme juste (x, 47) et non fils de Dieu (Mc. xv, 39). On voit ici que le monde démoniaque était bien informé, du moins, que Jésus était le Messie; dans la suite de Luc c'est peut-être à la suite de la tentation. Satan, repoussé, a du moins compris qu'il avait vraiment à faire au Messie, et qu'il serait redoutable à ses suppôts: 42-43, Jésus οὔἶττε CapaARNAÜM (Me. 1, 35-38). Dans cette petite péricope, Luc est seul avec Mc. Il en ἃ donné la substance Jésus ne se doit pas seulement ἃ Capharnaüm, il faut qu'il prèche ailleurs; οἱ Lue ἃ profité de l'occasion pour indiquer le thème de cette prédication, c’est le royaume de Dieu, comme Mec. l'avait dit dès le début (τ, 45). Luc n'avait donc nullement l'intention de changer ce programme. Mais l'expression un peu obseure pour un Gentil ne pouvait que gagner à @tre placée après la lecture de Nazareth qui en développait d'avance le contenu (ιν, 18 s.). Luc ne pouvait mettre en scène Simon et ses compagnons qui ne sont pas encore officiellement disciples; il les remplace par les foules dont Simon était chargé d'exprimer la recherche. Dans Mc. Jésus se lève de très grand matin, parce qu'il va prier. Luc supprime ces deux circonstances; maïs alors on ne voit pas pourquoi on le cherche. On eût dû le voir partir. C’est, dans son récit modifié, une trace de sa source (ef. iv, 38 s.), et une preuve que la fidélité l'emporte chez lui sur le soin de faire une composition parfaitement homogène.
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Aucun motif n'est assigné à cette sortie qui a lieu au jour, selon les règles ordinaires. On dirait, d’après ce qui suit, que Jésus va précher ailleurs. Cependant, comme on le cherchera, Luc a conservé Le désert. πορεύομαι qui n’est probablement pas employé par Mare (cf. sur Me. xvi, 10) est d’un usage très fréquent dans Luc. — ἕως, conjonction devenue préposition pour marquer le lieu ou le temps, mais, même dans la koiné, très rare avec le génitif d’une personne ; cf. Act. 1x, 38; I Macch. πὶ, 26 (Plum.). — τοῦ avec l'infinitif est une tournure favorite de Luc; cf. Introd. Ὁ. exvur. D'après Moulton (p. 216), il contient les deux tiers des cas pour le N.T., ane moitié exprimant clairement la finalité. C'est encore iei le cas, quoique, ordinairement, τοῦ avec μή après un verbe signifiant « empêcher, cesser », perde sa valeur de finalité (cf. xvir, 1; xxiv, 16; Act. x, 47; χιν, 18, xx, 20.27). On voit plus clairement que dans Mc. la prétention des gens de Capharnaüm de garder Jésus pour eux seuls.
4:43
Luc évite le mot rare χωμοπόλεις et exprime la prédication du règne de Dieu par εὐαγγελίζεσθαι, un terme favori, cher aussi à Paul, mais étranger aux évangélistes sauf Mt. χι, 5 (citation). Dans Mc. ἐξῆλθον n'était pas parfaitement clair : Jésus était-il sorti du ciel, ou de Capharnaüm ἢ Luc prend parti pour le premier sens. Dans Mc. Jésus semblait exprimer un sentiment intérieur qui le poussait à Fapostolat, dans Luc il l'explique par le plan divin qui régit sa conduite. οὐδ ᾿ - — δεῖ déjà connu de Me. (vu, 31) dans ce sens (cf. Me. 1x, 11; χα, 7.140.484), est beaucoup plus fréquent dans Lue (nr, 49; x, 33; xvu, 25; χιχ, 5; xx, 37; χχιν, 7.26.44). Rarement peut-on aussi bien que dans ces quelques versets se rendre compte de la différence entre un fait saisi dans sa réalité concrète, avec le jeu des acteurs, et un fait transmis à la mémoire pour sa valeur historique et doctrinale. L'intimité du souvenir, la disparition de Jésus dans la nuit, sa prière, la poursuite par Simon, les paroles si naturelles quand on l'a trouvé, l'élan que le Maître imprime à ses disciples, tout cela disparaît dans le jour un peu terne de la publicité littéraire. Mais rien n'est τὰ ni transformé de la substance et du sens des faits. 44. PRÉDICATION DANS LES SYNAGOGUES DE JUDÉE (au sens large) (cf. Me. "ἢ τὸ Mi. τν, 23).
4:44
Ἰουδαιας (Η S) plutôt que Γαλιλαιας (Τ' V).
La lecon Ἰουδαίας NBCL serait assurée sans même le récent concours de syrsin. boh. sah et de W (Ἰουδαίων). Les difficultés énormes qu'y voient les modernes sont précisément ce qui a déterminé les copistes à écrire Γαλιλαίας (AD... it vg pes arm aeth go.) comme dans Mc. Mais si Luc se sert de Me., il n'en dépend pas complètement. Il ἃ déjà parlé en général de la mission de Galilée (1v, 44); Jésus rejcté de Nazareth est allé à Capharnaüm de Galilée, Il faut qu'il prêche à d’autrès villes. Son horizon comprend donc désormais toute la Judée. La Judée n'est pas ici opposée à la Galilée, maïs comprend tout le pays d'Israël (cf. sur 1, 5). Luc ne nous dit pas qu'à ce moment Jésus va se transporter en Judée ou à Jérusalem, mais que désermais le champ de son apostolat est plus étendu, de sorte que tel épisode dont il sera question plus tard, sans indication de lieu, pourra fort bien être situé dans la Judée proprement dite (Zann, Einleitung.… τ, 373.389). — 7 pus est beaucoup plus général que ἦλθεν x. L'étonnant est que Luc ait conservé εἰς τὰς συναγωγάς au 1 lieu de ἐν ταῖς σ. Peut-être parce que Jésus y était envoyé. 8. om. του α. Σιμωνος (T H) et non add. (8 V).
4:1
Nel Nuovo Testamento l'intervento di Satana fino alla possessio è connesso con il conato diabolico di far deviare la missione di Cristo per via di seduzione e d'intimidazione (Mc. 1, 12 sg.; Mt. 4, 1-11; Lc. 4, 1-13; Lc. 22, 31), onde ostacolare il Regno di Dio (Lc. 11, 20; Mt. 12, 28).
nesso il ricordo del digiuno e delle tentazioni di N. Signore (Lc. 4, 1-8; Mt. 4, 1-4). La tradizione, controllabile fino dal sec. IV per il racconto di Egeria (v.) riassunto da s. Valerio (sec. …
… Ad es., Lc. 4, 1-13 inverte le due ultime tentazioni riferite da Mt. 4, 1-11. Talvolta in una serie di sezioni comuni appaiono episodi propri di qualche V. S. (cf. Mt. 8-13 con Mc. 1, 29-6, 13; il discorso …
Nel Nuovo Testamento, il divino Spirito personale è la forza che presiede all'Incarnazione, alla fondazione e allo sviluppo del Regno di Dio (Lc. 1, 15, 35, 41, 67; 2, 25-27; Mt. 3, 16; 4, 1; 10, 20; 12, 28; Lc. 4, 1, 14; Io. 14, 17; 16, 7-15). Gli Atti degli Apostoli rilevano costantemente l'azione dello Spirito divino, sommo dono messianico (Act. 2, 17) nella Chiesa primitiva (Act. 1, 2, 8; 2, …
… Mt. 4, 1-11 e Lc. 4, 1-13 sono più estesi e, con leggere divergenze, riferiscono tre t. di G. C. in particolare; la seconda di s. Matteo è la terza in s. Luca e viceversa: l'ordine del primo sembra sia il primitivo, …
4:6
… dei demōni», nel diavolo (v.), traduzione di hafāṭān, chiamato anche «il malvagio» (Mt. 13, 19, 38; II Thess. 3, 3; forse Mt. 6, 13 b), «il serpente antico» (Apoc. 12, 9; 20, 2), «il nemico» (Mt. 13, 39), «il capo del mondo» (Io. 12, 31; 14, 30; cf. Lc. 4, 6), «il dio di questo secolo» (II Cor. 4, 4), «il capo della potenza dell'aria (così è chiamato Beliar in Test. …
… Satana, capo (ὁ ἄρχων) di questo mondo (Io. 12, 31; 14, 30; 16, 11), tale si manifesta già quando tenta Gesù (Mt. 4, 8-10; Lc. 4, 6-13) nel vano tentativo di assoggettarsi anche lui, l'unico in cui « non ha nulla » (Io. 14, 30; 17, 16). È addirittura « il dio di questo mondo » (II Cor. 4, 4), mondo sottratto al vero …
4:8
Tale verità ebbe conferma dalla predicazione di Cristo o degli Apostoli (cf. Mt. 19, 16-17; Mc. 10, 17-18; Lc. 18, 18-19; e ancora: Mt. 4, 10; Mc. 12, 30; Lc. 4, 8; 10, 27: la fonte comune di questi ultimi testi è Deut. 6, 5; cf. pure I Cor. 8, 4-6). E in seguito, come giustamente osserva A. Harnack, il contrasto tra m. e politeismo fu veramente, fin entro il
4:13
… raggiunge il colmo dell'audacia, chiedendo a Gesù l'adorazione con la promessa, in cambio, del dominio sul mondo; ma Cristo gli comanda di ritirarsi, poiché si deve servire solo Dio (Deut. 6, 13). Satana si allontana, ma per ritornare a tempo opportuno (Lc. 4, 13), cioè quando, nella Passione, sferrerà l'ultimo attacco.
4:14
… Giudea, dove riceve l'ultima testimonianza del Battista (ibid. 3, 22-30); ritorna in Galilea, sia per sfuggire ai farisei che hanno sentito dire che fa dei discepoli (ibid. 4, 1-3), sia perché Giovanni è stato incaricato (Mt. 4, 12; Mc. 1, 14; anche Lc. 4, 14 è del secondo ritorno in Galilea); passando per la Samaria converte la donna: è il tempo della messe (Io. 4, 35b; 35a è un proverbio: cf. F. Prat [v. bibl.], I, pp. 210-12, 486-88); …
4:15
… La forma Ναζαρα (Lc. 4, 15; Mt. 4, 13) sembra ellenizzazione come Ναζωραῖος, nome che si dava ai cristiani, non senza disprezzo. …
4:16
È da tenere poi presente che gran parte della predicazione apostolica si è sviluppata nelle riunioni sinagogali, nelle quali, come Cristo (Lc. 4, 16 sgg.) così gli Apostoli, dalle letture e della Legge e dei profeti » (Act. 13, 15; 15, 21) traevano argomento per l'insegnamento cristiano. È evidente che essi abbiano seguito a tenere …
… abbraccia i fatti narrati dai Sinottici fino alla moltiplicazione dei pani, in cui li raggiunge nuovamente il racconto giovanneo (Io. 6, 1-13); Mt. 4, 12-14, 36; Mc. 1, 14-6, 56; Lc. 4, 14-9, 17. G. inaugura il ministero con una predicazione a Nazareth (Lc. 4, 16-30; alcuni mettono il fatto più tardi, seguendo l'ordine cronologico di Mc. 6, 1-6 che sarebbe uguale a Lc. 4, 16-30); scendendo verso il lago, chiama in modo definitivo i primi quattro …
… La città ai tempi di Nostro Signore non aveva importanza (Io. 1, 46), ma l'acquisto in seguito per i fatti della vita di Gesù (Mt. 4, 13; Lc. 1, 26; 2, 4.39.51; 4, 16) e per l'appellativo di «profeta di N.» datogli (Mt. 21, 11; Act. 10, 38). Nel sec. II d. C. la città era abitata da ebrei, in mezzo ai quali il conte Giuseppe di Tiberiade costruì …
… La lettura di brani biblici, che nel periodo più antico sembrano lasciati alla scelta dell'arcisinagogo o del lettore (Lc. 4, 16), ma che in seguito furono determinati in una pericope del Pentateuco (pârâsâh) ed in una dei «Profeti» (haphjârâh), offriva spunti per una pia elevazione della mente a Dio oppure …
4:18
… « Beati [sono] i poveri! » (Tertulliano, Adv. Marc., IV, 14: « Beati mendici ») perché essi (οἱ πτωχοί) sono i destinati dell'εὐαγγέλιον del Regno (Mt. 11, 5; Lc. 4, 18). Πτωχός corrisponde nei Settanta all'ebr. ἀπὶ (34 volte) o ἀπᾶν (4 volte), più di rado (10 volte) a ἐβήξῃn che traducono anche πένης. …
… « Spiritus Domini super me, propterea unxit me » (Is. 61, 1): il Cristo aveva applicato a se stesso tali parole (Lc. 4, 18). « Unxit eum Deus Spiritu Sancto », aveva detto di lui s. Pietro (Act. 10, 18) e l'Epistola agli Ebrei ugualmente a Cristo aveva riferito il versetto di Ps. 44, 8: « Unxit te …
… Frey, op. cit., pp. 269-73). G. parla del Messia umile e paziente, che libera dal peccato, e che ha una missione del tutto spirituale (Lc. 4, 18-19); non vuol diventare re (Io. 6, 15); nega i segni prodigiosi che la turba aspetta (Lc. 11, 29).
… i vv. 21 sg. annunziamo la prosperità l'abbondanza [anche nei testi di Rās Samrah: cf. R. Dussaud, Les déconverters de R. S..., Parigi 1937, p. 79 sg.] dei tempi messianici; d) sarà ripieno dello spirito di Jahweh: Is. 11, 1-5; 42, 1 (cf. 61, 1 sg. = Lc. 4, 18 sg.; forza divina accordata temporaneamente, che nel M. è dono permanente per l'alta sua missione: cf. P. van Imschoor, in Ephem. theol. …
… Mt. 3, 16 e luoghi paralleli sinottici; Act. 10, 38: suo Battesimo; Lc. 4, 18: suo ministero). …
4:20
… 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 in greco ὕπρετῆς, che non raramente si occupava anche della scuola dei bambini, quasi sempre annessa all'edificio sacro. …
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CAFARNAO. - Città «di Galilea» (Lc. 4, 23; Καφαρναούμ, lat. Capharnaum) nominata sedici volte nei Vangeli (4 in Mt., 3 in Mc., 4 in Lc., 5 in Io.). È chiamata «marittima» (παραβελάσσιος) in Mt. 4, 13. Gesù la elesse come …
4:24
SAREPTA (EBR. SÁRÉPHATH; SETTANTA ΣΆΡΕΠΤΑ)
… perché Elia profeta, passando di là, moltiplicò farina e olio ad una vedova cui guarì il figlio (I Reg. 17,9-24). Il fatto fu ricordato da Gesù nella sinagoga di Nazareth per mostrare la cura presasi dai pagani per i profeti a differenza di Israele (Lc. 4,24-26). Nel periodo bizantino la città era allineata lungo il mare per quasi 2 km., sì da chiamarsi Macracome (« villaggio lungo »).
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gione di N. per dimostrare ai Giudei la libertà di Dio nell'elargire i suoi doni ai gentili (Lc. 4, 27).
4:30
… crociato; è in rapporto al racconto dell'apparizione alla fontana narrato dal Protosangelo di Giacomo (11, 1). 4) Più tardi si fece sboccare la fontana più a sud ed è oggi in un rudimentale edificio presso la via che conduce a Tiberiade. 5) Il Precipizio (Lc. 4, 30), indicato dal Commemoratorium de casti Dei dell'808, come lontano un miglio da N. e precisamente all'odierno Gebel el-Qafzeh, in cui si vedono resti di un'abside. 6) Il Tremore, …
4:31
CAFARNAO. - Città «di Galilea» (Lc. 4, 23; Καφαρναούμ, lat. Capharnaum) nominata sedici volte nei Vangeli (4 in Mt., 3 in Mc., 4 in Lc., 5 in Io.). È chiamata «marittima» (παραβελάσσιος) in Mt. 4, 13. Gesù la elesse come sede stabile della sua predicazione (Mt. 4, 13; Lc. 4, 31; Io. 2, 12) e vi compì molti miracoli (liberazione d'un de-
… La sua dipendenza da Marco è manifesta nelle cosiddette «sezioni marciane» (Lc. 4, 31-6, 19; 8, 4-9, 50; 18, 15-21, 38). Ma pur utilizzando il Vangelo di Marco, L. conserverà il suo modo personale di redigere. È stato osservato (E. Osty [v. bibl.], pp. 10-16) che L. opera …
4:33
Relativamente all'infestazione personale e all'ossessione diabolica i Sinottici ci parlano dei ripetuti incontri di Gesù con gli indemoniati, della loro liberazione al comando divino (Mt. 8, 16; 12, 22; 15, 22; 17, 14-17; Mc. 1, 23-26; 5, 2-13; 9, 16; Lc. 4, 33-35; 6, 18; 7, 21; 8, 2, 27-33; 9, 30, 43; ecc.); gli Atti Degli Apostoli (5, 16; 8, 7; 16, 16-18) ci attestano il perdurare del fenomeno dell'ossessione anche dopo l'Ascessione di Gesù.
Alcuni fatti dimostrano il carattere personale ed intelligente dell'attività satanica negli i. Le più importanti liberazioni di i. sono: «l'uomo posseduto da spirito impuro» nella sinagoga di Cafarnao (Mc. 1, 23-28; Lc. 4, 33-37); l'i. di Gerasa (Mc. 5, 1-20; Mt. 8, 28-34; Lc. 8, 26-39; in bocca all'i. è anticipata la confessione di Pietro); la fanciulla i. sirofenicia (Mc. 7, 24-30; Mt. 15, 21-28; Gesù opera …
4:34
67; 16, 6; Lc. 4, 34; 24, 19; la forma Nazoreo (Ναζωραῖος) in Mt. 2, 23 (volg. …
4:38
… Si nota l'esattezza dell'osservazione clinica: la sua diagnostica è chiara (Lc. 4, 38); caratterizza perfettamente i disturbi funzionali (ibid. 22, 14); non omette d'indicare, allorché si tratta d'organi pari, quale è il lato colpito dal male (ibid. 6, 12; 22, 50); …
Dal fatto che P. aveva a Cafarnao la suocera, guarita da Gesù (Mt. 8, 14; Mc. 1, 30 sg.; Lc. 4, 38), risulta che P. era sposato; non si conosce con certezza il nome della moglie, chiamata Giovanna dagli Orientali e Perpetua dagli Occidentali; non si sa neppure se la moglie era ancora …
4:40
… Vecchio Testamento, 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 …
… Innanzi tutto per guarire gli ammalati: Mc. 6, 5 dice in modo generico che durante la sua permanenza a Nazareth, il Signore « paucos infirmos impositis manibus curavit »; anche in Lc. 4, 40, a proposito dei vari ammalati condotti a Gesù, in occasione della sua visita a Cafarnao, è detto con espressione generica: « At ille singulis manus imponens curabat eos ». Sono poi …
Vari accenni ai miracoli di Gesù pongono accanto ai malati guariti gli i. liberati (Mt. 4, 24; Mc. 1, 32, 34, 39; Mt. 8, 16; Lc. 4, 40 sg.; Mc. 3, 10; Lc. 6, 17-19; 7, 21).
4:41
… Dalla Natività (Mt. 2, 4) alla confessione di Pietro (Mt. 16, 16, 20; Mc. 8, 29; Io. 6, 69) e di Nathanael (col sinonimo «Re d'Israele»: Io. 1, 49), di Marta (Io. 11, 27), dei demoni (Lc. 4, 41), alle rivelazioni del Risorto (Lc. 24, 26, 46; Act. 26, 23), echeggia l'annunzio. …
4:44
… la regione ad ovest del Giordano, comprendente i territori delle antiche tribù di Giuda, Beniamin, Dan e parte di Ephraim (cf. Plinio, Hist. natur., V, 14). In senso più largo, fu denominata G. tutta la Palestina, secondo l'uso dei Romani (Lc. 1, 5; 4, 44; ecc.; cf. Tacito, Hist., II, 78; V, 9; Svetonio, Claud., 28).
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.