He testifieth, the faith of the Centurion who was a Gentil, to be greater them he found among al the Iewes, and cureth his seruant absent. 11 the vvidovves sonne he reuiueth and restoreth to her, and is renowmed therevpon. 18 To Iohns messengers he answereth vvith miracles, leauing to Iohn to preach thereby vnto them that he is Christ. 24 And afterward he declareth how vvorthy credit was Iohns testimonie, 29 inueighing against the Pharisees, 31 Who vvith neither of their maners of liuing could be wonne. 36 shewing also vnto them by occasion of Marie Magdalen, how he is a frende to sinners, not to maintaine them in sinne, but to forgiue them their sinnes vpon their faith and penance.
1And when he had finished all his words in the hearing of the people, he entered into Capharnaum.E terminato che ebbe tutti i suoi discorsi al popolo, che lo ascoltava; entrò in Cafarnaum.AND vvhen he had fully said al his vvords into the cares of the people, he entred into Capharnaum.Cum autem implesset omnia verba sua in aures plebis, intravit Capharnaum. 2And the servant of a certain centurion who was dear to him, being sick, was ready to die.E il servo di un certo centurione caro a lui era ammalato, e vicino a morire.And the seruant of a certaine Centurion being sicke, vvas readie to die: vvho vvas deere vnto him.Centurionis autem cujusdam servus male habens, erat moriturus: qui illi erat pretiosus. 3And when he had heard of Jesus, he sent unto him the ancients of the Jews, desiring him to come and heal his servant.E avendo quegli sentito parlare di Gesù, mandò da lui gli anziani dei giudei a pregarlo, che andasse a guarire il suo servo.And when he had heard of IESVS, he sent vnto him the Auncients of the Ievves, desiring him to come and heale his seruant.Et cum audisset de Jesu, misit ad eum seniores Judæorum, rogans eum ut veniret et salvaret servum ejus. 4And when they came to Jesus, they besought him earnestly, saying to him: He is worthy that thou shouldest do this for him.Questi adunque' essendo andati a trovar Gesù, lo pregavano istantemente, dicendogli: Egli merita, che tu gli faccia questa grazia.But they being come to IESVS, besought him earnestly, saying to him, That he is vvorthie that thou shouldest doe this for him.At illi cum venissent ad Jesum, rogabant eum sollicite, dicentes ei: Quia dignus est ut hoc illi præstes: 5For he loveth our nation: and he hath built us a synagogue.Imperocché ama la nostra nazione, e ci ha fabbricata egli stesso la sinagoga.for he loueth our nation: and he hath built a synagogue for vs.diligit enim gentem nostram, et synagogam ipse ædificavit nobis. 6And Jesus went with them. And when he was now not far from the house, the centurion sent his friends to him, saying: Lord, trouble not thyself; for I am not worthy that thou shouldst enter under my roof.Gesù adunque andò con loro. E quando era già poco lontan dalla casa, il centurione mandò a lui degli amici, per dirgli: Signore, non ti incomodare: imperocché non sono io degno, che tu entri sotto il mio tetto:And IESVS vvent vvith them. And vvhen he vvas novv not farre from the house, the Centurion sent his frends vnto him, saying, Lord, trouble not thy self. for I am not vvorthie that thou shouldest enter vnder my roofe.Jesus autem ibat cum illis. Et cum jam non longe esset a domo, misit ad eum centurio amicos, dicens: Domine, noli vexari: non enim sum dignus ut sub tectum meum intres:
7For which cause neither did I think myself worthy to come to thee: but say the word, and my servant shall be healed.E per questo non mi sono nemmen io medesimo creduto degno di venir da te: ma ordina con un sol motto, e il mio servo sarà risanato.for the vvhich cause neither did I thinke my self vvorthie to come to thee: but say the vvord, and my seruant shal be made whole.propter quod et meipsum non sum dignum arbitratus ut venirem ad te: sed dic verbo, et sanabitur puer meus. 8For I also am a man subject to authority, having under me soldiers: and I say to one, Go, and he goeth: and to another, Come, and he cometh; and to my servant, Do this, and he doth it.Imperocché anch'io sono un uomo subordinato, che ho sotto di me de' soldati: e dico a uno: Vanne, ed egli va; ed a un altro: Vieni, ed egli viene; e al mio servo: Fa la tal cosa, e la fa.for I also am a man subiect to authoritie, hauing vnder me souldiars: and I say to this, goe, and he goeth: and to an other, come, and he commeth: and to my seruant, doe this, and he doeth it.Nam et ego homo sum sub potestate constitutus, habens sub me milites: et dico huic, Vade, et vadit: et alii, Veni, et venit: et servo meo, Fac hoc, et facit. 9Which Jesus hearing, marvelled: and turning about to the multitude that followed him, he said: Amen I say to you, I have not found so great faith, not even in Israel.Lo che udito avendo Gesù, ne restò ammirato: e rivolto alla turba, che lo seguiva, disse: In verità vi dico, che non ho trovato tanta fede nemmeno in Israele.Vvhich IESVS hearing, marueiled: and turning to the multitudes that folovved him he said, Amen I say to you, neither in Israel haue I found so great faith.Quo audito Jesus miratus est: et conversus sequentibus se turbis, dixit: Amen dico vobis, nec in Israël tantam fidem inveni. 10And they who were sent, being returned to the house, found the servant whole who had been sick.E coloro, che erano stati mandati, ritornando a casa, trovarono guarito il servo, che era stato malato.And they that vvere sent, being returned home, found the seruant that had been sicke, vvhole.Et reversi, qui missi fuerant, domum, invenerunt servum, qui languerat, sanum. 11And it came to pass afterwards that he went into a city that is called Naim: and there went with him his disciples and a great multitude.E avvenne, che di poi egli andava a una città chiamata Naim: e andavan seco i suoi discepoli, e una gran turba di popolo.And it came to passe, aftervvard he vvent into a citie that is called Naim: and there vvent vvith him his Disciples and a very great multitude.Et factum est: deinceps ibat in civitatem quæ vocatur Naim: et ibant cum eo discipuli ejus et turba copiosa.
12And when he came nigh to the gate of the city, behold a dead man was carried out, the only son of his mother: and she was a widow. And a great multitude of the city was with her.E quand'ei fu vicino alla porta della città, ecco che veniva portato fuori alla sepoltura un figliuolo unico di sua madre: e questa era vedova: e gran numero di persone della città la accompagnavano.And vvhen he came nigh to the gate of the citie, behold a dead man vvas caried forth, the only sonne of his mother: and she, vvas a vvidovv: and a great multitude of the citie vvith her.Cum autem appropinquaret portæ civitatis, ecce defunctus efferebatur filius unicus matris suæ: et hæc vidua erat: et turba civitatis multa cum illa. 13Whom when the Lord had seen, being moved with mercy towards her, he said to her: Weep not.E vedutala il Signore, mosso di lei a compassione, le disse: Non piangere.Vvhom vvhen our Lord had seen, being moued vvith mercie vpon her, he said to her, Vveepe not.Quam cum vidisset Dominus, misericordia motus super eam, dixit illi: Noli flere. 14And he came near and touched the bier. And they that carried it stood still. And he said: Young man, I say to thee, arise.E avvicinossi alla bara, e la toccò. (E quelli, che la portavano, si fermarono) Ed egli disse: Giovinetto, dico a te, levati su.And he came neere and touched the coffin. And they that caried it, stood stil: and he said, Yong man, I say to thee, Arise.Et accessit, et tetigit loculum. (Hi autem qui portabant, steterunt.) Et ait: Adolescens, tibi dico, surge. 15And he that was dead sat up and began to speak. And he gave him to his mother.E il morto si alzò a sedere, e principiò a parlare. Ed egli lo rendette a sua madre.And he that vvas dead, sate vp, and beganne to speake. And he gaue him to his mother.Et resedit qui erat mortuus, et cœpit loqui. Et dedit illum matri suæ. 16And there came a fear upon them all: and they glorified God saying: A great prophet is risen up among us: and, God hath visited his people.Ed entrò in tutti un gran timore: e glorificavano Dio, dicendo: Un profeta grande è apparso tra noi: e ha Dio visitato il suo popolo.And feare tooke them al; and they magnified God, saying, That a great Prophet is risen among vs: and, That God hath visited his people.Accepit autem omnes timor: et magnificabant Deum, dicentes: Quia propheta magnus surrexit in nobis: et quia Deus visitavit plebem suam. 17And this rumour of him went forth throughout all Judea and throughout all the country round about.E questa opinione intorno ad esso si sparse per tutta la Giudea, e pertutto il paese all'intorno.And this saying vvent forth into al Ievvrie of him, and into al the countrie about.Et exiit hic sermo in universam Judæam de eo, et in omnem circa regionem.
18And John’s disciples told him of all these things.E i discepoli di Giovanni riferirono a lui tutte queste cose.And Iohns disciples shevved him of al these things.Et nuntiaverunt Joanni discipuli ejus de omnibus his. 19And John called to him two of his disciples and sent them to Jesus, saying: Art thou he that art to come? Or look we for another?E Giovanni chiamati due de' suoi discepoli, li mandò da Gesù a dirgli: Se' tu colui, che dee venire, o dobbiamo aspettar un altro?And Iohn called tvvo of his disciples, and sent them to IESVS, saying, Art thou he that art to come; or expect vve an other?Et convocavit duos de discipulis suis Joannes, et misit ad Jesum, dicens: Tu es qui venturus es, an alium exspectamus ? 20And when the men were come unto him, they said: John the Baptist hath sent us to thee, saying: Art thou he that art to come? Or look we for another?E quegli andati da lui gli dissero: Giovanni Batista ci ha mandati da te a dirti: Se' tu colui, che dee venire, o dobbiamo aspettare un altro?And vvhen the men vvere come vnto him, they said, Iohn the Baptist hath sent vs to thee, sying, Art thou he that art to come: or expect vve an other?Cum autem venissent ad eum viri, dixerunt: Joannes Baptista misit nos ad te dicens: Tu es qui venturus es, an alium exspectamus ? 21(And in that same hour, he cured many of their diseases and hurts and evil spirits: and to many that were blind he gave sight.)(Or nello stesso tempo egli liberò molti dalle malattie, e dalle piaghe, e da' maligni spiriti, e donò il vedere a molti ciechi).(And the self same houre, he cured many of maladies, and hurtes, and euil spirits: and to many blinde he gaue sight.)(In ipsa autem hora multos curavit a languoribus, et plagis, et spiritibus malis, et cæcis multis donavit visum.) 22And answering, he said to them: Go and relate to John what you have heard and seen: the blind see, the lame walk, the lepers are made clean, the deaf hear, the dead rise again, to the poor the gospel is preached.E rispose loro: Andate, riferite a Giovanni quel, che avete udito, e veduto: i ciechi veggono, gli zoppi camminano, i lebbrosi sono mondati, i sordi odono, i morti risuscitano, e si annuncia a' poveri il Vangelo:And ansvvering, he said to them, Goe and report to Iohn vvhat you haue heard and seen: That the blinde see, the Iame vvalke, the lepers are made cleane, the deafe heare, the dead rise againe,Et respondens, dixit illis: Euntes renuntiate Joanni quæ audistis et vidistis: quia cæci vident, claudi ambulant, leprosi mundantur, surdi audiunt, mortui resurgunt, pauperes evangelizantur:
23And blessed is he whosoever shall not be scandalized in me.E beato, chi non sarà scandalizzato per me.the poore are euangelized: and blessed is he vvhosoeuer shal not be scandalized in me.et beatus est quicumque non fuerit scandalizatus in me. 24And when the messengers of John were departed, he began to speak to the multitudes concerning John. What went ye out into the desert to see? A reed shaken with the wind?E partiti che furono i messi di Giovanni, cominciò egli a dire di Giovanni alle turbe: Che siete voi andati a vedere nel deserto? forse una canna scossa dal vento?And vvhen Iohns messengers vvere departed, he began to say of Iohn to the multitudes, Vvhat vvent you out into the desert to see? a reede moued vvith the vvinde?Et cum discessissent nuntii Joannis, cœpit de Joanne dicere ad turbas: Quid existis in desertum videre ? arundinem vento agitatam ? 25But what went you out to see? A man clothed in soft garments? Behold they that are in costly apparel and live delicately are in the houses of kings.Ma pure, che siete voi andati a vedere? forse un uomo delicatamente vestito? Certo, che coloro, che portano abiti preziosi, e stanno sul lusso, vivono nelle case dei re.But vvhat vvent you forth to see? a man clothed in soft garments? behold they that are in costly apparel and delicacies, are in the house of kings.Sed quid existis videre ? hominem mollibus vestibus indutum ? Ecce qui in veste pretiosa sunt et deliciis, in domibus regum sunt. 26But what went you out to see? A prophet? Yea, I say to you, and more than a prophet.Ma che è quello, che siete andati a vedere? un profeta? Si certamente, io vi dico, e ancor più che profeta:But vvhat vvent you out for to see? a Prophet? Certes I say to you, and more then a Prophet.Sed quid existis videre ? prophetam ? Utique dico vobis, et plus quam prophetam: 27This is he of whom it is written: Behold I send my angel before thy face, who shall prepare thy way before thee.Questi è colui, del quale sta scritto: Ecco che io spedisco il mio Angelo innanzi a te, il quale preparerà al tuo venire la strada.this is he of vvhom it is vvritten, Behold I send mine Angel before thy face, vvhich shal prepare thy vvay before thee.hic est, de quo scriptum est: Ecce mitto angelum meum ante faciem tuam, qui præparabit viam tuam ante te. 28For I say to you: Amongst those that are born of women, there is not a greater prophet than John the Baptist. But he that is the lesser in the kingdom of God is greater than he.Imperocché io vi dico, che tra i nati di donna, profeta maggiore di Giovanni il Batista non v'è. Ma il più piccolo nel regno di Dio è maggiore di lui.For I say to you, A greater Prophet among the children of vvomen then Iohn the Baptist, there is no man, but he that is the lesser in the kingdom of God, is greater then he.Dico enim vobis: major inter natos mulierum propheta Joanne Baptista nemo est: qui autem minor est in regno Dei, major est illo.
29And all the people hearing, and the publicans, justified God, being baptized with John’s baptism.E tutto il popolo che lo ascoltò, e i pubblicani han dato gloria a Dio, essendosi battezzati col battesimo di Giovanni.And al the people hearing and the Publicans, iustified God, being baptized vvith Iohns baptisme.Et omnis populus audiens et publicani, justificaverunt Deum, baptizati baptismo Joannis. 30But the Pharisees and the lawyers despised the counsel of God against themselves, being not baptized by him.Ma i Farisei e i dottori della legge per loro danno disprezzarono i disegni di Dio, non essendosi fatti da lui battezzare.But the Pharisees and the lavvyers despised the cousel of God against them selues, being not baptized of him.Pharisæi autem et legisperiti consilium Dei spreverunt in semetipsos, non baptizati ab eo. 31And the Lord said: Whereunto then shall I liken the men of this generation? And to what are they like?Disse poi il Signore: A qual cosa adunque paragonerò io gli uomini di questa generazione? E a qual cosa sono simili?And our Lord said, Vvherevnto then shal I liken the men of this generation, and vvherevnto are they like?Ait autem Dominus: Cui ergo similes dicam homines generationis hujus ? et cui similes sunt ? 32They are like to children sitting in the marketplace and speaking one to another and saying: We have piped to you, and you have not danced: we have mourned, and you have not wept.Sono simili a quei fanciulli, che seggono sulla piazza, e intuonano gli uni agli altri: Vi abbiamo sanato la sampogna, e non avete ballato: vi abbiamo cantato cose lugubri, e non avete pianto.They are like to children sitting in the market-place, and speaking one to an other, and saying, Vve haue piped to you, and you haue not daunced: vve haue lamented, and you haue not vvept.Similes sunt pueris sedentibus in foro, et loquentibus ad invicem, et dicentibus: Cantavimus vobis tibiis, et non saltastis: lamentavimus, et non plorastis. 33For John the Baptist came neither eating bread nor drinking wine. And you say: He hath a devil.Conciossiachè venne Giovanni Batista, che non mangia pane, né beve vino, e voi dite: Egli è indemoniato.For Iohn the Baptist came neither eating bread nor drinking vvine: and you say, He hath a deuil.Venit enim Joannes Baptista, neque manducans panem, neque bibens vinum, et dicitis: Dæmonium habet. 34The Son of man is come eating and drinking. And you say: Behold a man that is a glutton and a drinker of wine, a friend of publicans and sinners.Venne il Figliuolo dell'uomo, che mangia, e beve, e voi dite: Ecco il mangione, e il bevone, amico de' pubblicani, e de' peccatori.The sonne of man came eating and drinking: and you say, Behold a man that is a gurmander and a drinker of vvine, a frende of Publicans and sinners.Venit Filius hominis manducans, et bibens, et dicitis: Ecce homo devorator, et bibens vinum, amicus publicanorum et peccatorum.
35And wisdom is justified by all her children.Ma è stata giustificata la sapienza da tutti i suoi figliuoli.And vvisedom is iustified of al her children.Et justificata est sapientia ab omnibus filiis suis. 36And one of the Pharisees desired him to eat with him. And he went into the house of the Pharisee and sat down to meat.E uno de' Farisei lo pregò, che andasse a mangiar da lui. Ed entrato in casa del Fariseo si pose a tavola.And one of the Pharisees desired him to eate vvith him. And being entred into the house of the Pharisee, he sate downe to meate.Rogabat autem illum quidam de pharisæis ut manducaret cum illo. Et ingressus domum pharisæi discubuit. 37And behold a woman that was in the city, a sinner, when she knew that he sat at meat in the Pharisee’s house, brought an alabaster box of ointment.Quand'ecco una donna, che era peccatrice in quella città, appena ebbe inteso, com' egli era a tavola in casa del Fariseo, prese un alabastro di unguento:And behold a vvoman that was in the citie, a sinner, as she knevv that he vvas set dovvne in the Pharisees house, she brought an alabaster boxe of ointment:Et ecce mulier, quæ erat in civitate peccatrix, ut cognovit quod accubuisset in domo pharisæi, attulit alabastrum unguenti: 38And standing behind at his feet, she began to wash his feet with tears and wiped them with the hairs of her head and kissed his feet and anointed them with the ointment.E stando di dietro a' suoi piedi, cominciò a bagnare i piedi di lui colle lagrime, e rasciugavali con i capelli della sua testa, e li baciava, e gli ungeva con l'unguento.and standing behind beside his feete, she began to vvater his feete vvith teares, & vviped them vvith the heares of her head, and kissed his feete, & anointed them with the ointmēt.et stans retro secus pedes ejus, lacrimis cœpit rigare pedes ejus, et capillis capitis sui tergebat, et osculabatur pedes ejus, et unguento ungebat. 39And the Pharisee, who had invited him, seeing it, spoke within himself, saying: This man, if he were if a prophet, would know surely who and what manner of woman this is that toucheth him, that she is a sinner.Or vedendo ciò il Fariseo, che lo aveva invitato, disse dentro di se: Se costui fosse profeta, certamente saprebbe, chi, e quale sia la donna, la quale lo tocca: e come ella è peccatrice.And the Pharisee that had bid him, seeing it, spake vvithin him self, saying, This man if he vvere a Prophet, vvould knovv certes vvho and vvhat maner of vvomā she is vvhich toucheth him, that she is a sinner.Videns autem pharisæus, qui vocaverat eum, ait intra se dicens: Hic si esset propheta, sciret utique quæ et qualis est mulier, quæ tangit eum: quia peccatrix est.
40And Jesus answering, said to him: Simon, I have somewhat to say to thee. But he said: Master, say it.E Gesù gli rispose, e disse: Simone, ho qualche cosa da dirti. Ed egli disse: Maestro, parla.And IESVS ansering said to him, Simon, I haue somevvhat to say vnto thee but he said, Maister, say.Et respondens Jesus, dixit ad illum: Simon, habeo tibi aliquid dicere. At ille ait: Magister, dic. 41A certain creditor had two debtors: the one owed five hundred pence and the other fifty.Un creditore aveva due debitori: uno doveagli cinquecento denari, e l'altro cinquanta.A certaine creditour had tvvo debters: one did ovve fiue hūdred pence, and the other fiftie.Duo debitores erant cuidam fœneratori: unus debebat denarios quingentos, et alius quinquaginta. 42And whereas they had not wherewith to pay, he forgave them both. Which therefore of the two loveth him most?Non avendo quegli il modo di pagare, condonò il debito ad ambedue. Chi adunque di essi lo ama di più?They hauing not vvherevvith to pay, he forgaue both. Vvhether therfore doth loue him more?Non habentibus illis unde redderent, donavit utrisque. Quis ergo eum plus diligit ? 43Simon answering, said: I suppose that he to whom he forgave most. And he said to him: Thou hast judged rightly.Rispose Simone: Penso, che quegli, cui ha condonato di più. Ed ei disselli: Rettamente hai giudicato.Simon ansvvering said, I suppose that he to vvhom he forgaue more. But he said to him, Thou hast iudged rightly.Respondens Simon dixit: Æstimo quia is cui plus donavit. At ille dixit: Recte judicasti. 44And turning to the woman, he said unto Simon: Dost thou see this woman? I entered into thy house: thou gavest me no water for my feet. But she with tears hath washed my feet; and with her hairs hath wiped them.E rivolto alla donna, disse a Simone: vedi tu questa donna? Sono entrato in tua casa, non hai dato acqua a' miei piedi: e questa ha bagnato i miei piedi colle sue lagrime, e gli ha asciugati co' suoi capelli.And turning to the vvoman, he said vnto Simon, Doest thou see this vvoman? I entred into thy house, vvater to my feete thou didst not giue: but she vvith teares hath vvatered my feete, and vvith her heares hath vviped them.Et conversus ad mulierem, dixit Simoni: Vides hanc mulierem ? Intravi in domum tuam, aquam pedibus meis non dedisti: hæc autem lacrimis rigavit pedes meos, et capillis suis tersit. 45Thou gavest me no kiss. But she, since she came in, hath not ceased to kiss my feet.Non hai a me dato il bacio: questa da che è venuta, non ha rifinito di baciare i miei piedi.Kisse thou gauest me not: but she since I came in, hath not ceased to kisse my feete.Osculum mihi non dedisti: hæc autem ex quo intravit, non cessavit osculari pedes meos.
46My head with oil thou didst not anoint. But she with ointment hath anointed my feet.Non hai unto con olio il mio capo: e questa ha unti con unguento i miei piedi.Vvith oile thou didst not anoint my head: but she vvith ointment hath anointed my feete.Oleo caput meum non unxisti: hæc autem unguento unxit pedes meos. 47Wherefore, I say to thee: Many sins are forgiven her, because she hath loved much. But to whom less is forgiven, he loveth less.Per la qual cosa ti dico: Le sono rimessi molti peccati, perché molto ha amato. Or meno ama, a cui meno si perdona.For the vvhich I say to thee, Many sinnes are forgiuen her, because she hath loued much. But to vvhom lesse is forgiuen, he loueth lesse.Propter quod dico tibi: remittuntur ei peccata multa, quoniam dilexit multum. Cui autem minus dimittitur, minus diligit. 48And he said to her: Thy sins are forgiven thee.E a lei disse: Ti son rimessi i peccati.And he said to her, Thy sinnes are forgiuen thee.Dixit autem ad illam: Remittuntur tibi peccata. 49And they that sat at meat with him began to say within themselves: Who is this that forgiveth sins also?E i convitati cominciarono a dire dentro di se: Chi è costui, che fin rimette i peccati?And they that sate together at the table, began to say vvithin them selues, Vvho is this that also forgiueth sinnes?Et cœperunt qui simul accumbebant, dicere intra se: Quis est hic qui etiam peccata dimittit ? 50And he said to the woman: Thy faith hath made thee safe. Go in peace.Ed egli disse alla donna: La tua fede ti ha fatta salva: Vanne in pace.And he said to the vvoman, Thy faith hath made the safe, goe in peace.Dixit autem ad mulierem: Fides tua te salvam fecit: vade in pace.
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about the year A.D. 31.
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Jansenius
This history, though different in some circumstances from that related by St. Matthew 8., is most likely a relation of the same event, and the apparent discrepancies may be easily reconciled. St. Matthew says it was the centurion's boy; St. Luke calls him his servant: but in these terms there is no necessary contradiction. And whereas the former says the centurion went himself to Christ, St. Luke mentions that he sent the ancients, or senators, of the Jews. Here, as in other places, we may suppose, that the former evangelist, for the sake of brevity, attributes to the centurion what was done in his name and with his authority; and through the whole narrative he represents our Saviour answering the centurion as if personally present. (Jansenius, concord. Evan.)
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St. Chrysostom
When St. Luke says that the centurion begs of our Lord to come to him, he must not be supposed to contradict St. Matthew, who says, that the centurion objected he was not worthy to receive him under his roof. St. Luke seems here to relate the words of the Jews, who most probably would stop the centurion as he was going to Christ, and promise to intercede with our Lord for him. (St. Chrysostom, hom. xxvii. in Matt.)
Some pretend that the centurion, after having sent to Jesus, went himself; but there is no necessity for such a supposition. We see in another case, that the petition of the sons of Zebedee, made by them to Jesus Christ, according to St. Mark 10:35., was made to him by the mouth of their mother, according to St. Matthew 20:20. And this the old adage also teaches: qui facit per alium, facit per se; what a man does by another, he does by himself.
7:6
St. Ambrose
Jesus Christ went with them, not because he could not cure him, when absent, but that he might set forth the centurion's humility for our imitation. He would not go to the child of the ruler of the synagogue, lest he might appear to be induced by the consideration of his consequence and riches; but he went to the centurion's servant, that he might appear to despise his humble condition. (St. Ambrose)
7:9
7:11
Ven. Bede
Naim is a city of Galilee, about two miles from Mount Thabor. It was by divine dispensation, that so very great a multitude was present on this occasion, in order to witness this stupendous miracle. (Ven. Bede)
Tirinus
The burying-places of the Jews were out of the precincts of the city, as well for the preservation of health as decency. Thus Joseph of Arimathea, had his sepulchre in the rock of Mount Calvary, which was out of the city. (Tirinus)
7:12
Maldonatus
The evangelist seems to relate this miracle, as if it had happened by mere accident; though, beyond a doubt, divine Providence disposed all things to increase the splendour of the miracle. Jesus Christ would not raise this young man to life before he was carried out to be buried, that he might meet him near the gates of the city, where the assembly of the people took place. Besides this, there were present both the multitude that followed Jesus, and the multitude that followed the corpse, to the end that all these might be eye-witnesses to the miracle, and many might praise God, as Ven. Bede remarks. It was very proper that Christ should work this miracle just as he was entering the city, that he might preach the gospel with better success, from the opinion they must form of him, after beholding so great a miracle, and so great a favour bestowed upon them. (Maldonatus)
St. Gregory of Nyssa
In a few words, the evangelist paints to life the affliction of this distressed widowed parent: a mother and a widow, without the least hopes of children, deprived of him who was her only support, the life of her habitation, the source of all her maternal tenderness and satisfaction, now in the prime of health, the only branch of her succession, and the staff of her old age. (St. Gregory of Nyssa, de hominis opificio.)
7:14
Maldonatus
Here Christ shews that he raised the dead by his own power, and at his own command: I say to thee, arise. This shews that it is the voice of God that speaks; for the dead can hear the voice of him alone, according to St. John. Amen, I say to you, the hour cometh, and now is, when the dead shall hear the voice of the Son of God; and they who hear shall live. (St. John 5:25.) (Maldonatus)
Tito di Bostra † 378 d.C.
Our Saviour is not like Elias, weeping for the son of the widow of Sarepta; nor Eliseus, who applied his own body to the body of the dead child; nor Peter, who prayed for Tabitha: but he it is that calls the things that are not, as those that are; who speaks to the dead as to the living. (Titus Bostrensis)
7:16
Menochius
And there came a fear on them all; that is a certain reverential awe and trepidation seized them, and an uncommon degree of astonishment at the divinity which appeared to them. (Menochius)
Polus
And they glorified God: (edoxazan) they gave praise and glory to God for thus visiting his people, by sending them the Saviour he had promised them. (Polus, synop. crit.)
7:20
The men; (oi andres) viz. the two disciples sent by John the Baptist, who delivered their master's message; but, before Jesus Christ undertook to reply to their question, he performed on the spot various kinds of miracles.
7:22
Then addressing himself to these disciples of John the Baptist, he ordered them to go and relate to their master all they had seen and heard; and to tell him, that he declared all those to be happy, who, strong in faith, should not take occasion to doubt of his divine power, (the proofs of which they had so recently seen) from the weakness of his flesh, which he had taken upon himself for the love of man.
St. Ambrose
Jesus Christ alludes to the known and full testimonies that had been given of him by the prophets. The Lord giveth food to the hungry, the Lord looseth them that are in fetters, the Lord enlighteneth the blind, he lifteth up them that are cast down, ... and he who does these things, shall reign for ever thy God, O Sion, from generation to generation. (Psalm cxlv.) (St. Ambrose)
Theophylactus
The words of the prophet Isaias are not less descriptive of the promised Messias: God himself will come, and will save you. Then shall the eyes of the blind be opened, and the ears of the deaf unstopped. The lame man shall leap as a hart, and the tongue of the dumb shall be free. (Isaias 35:4, 5, 6.) (Theophylactus)
7:26
Because the Scripture styles him an angel; or, because he is the immediate precursor of him whom all the prophets announced at a distance.
7:29
Witham
Justified God; that is feared and worshipped God, as just, merciful, etc. (Witham)
Maldonatus
There are only two different sets of men, who glorified God for the baptism of John, and these seemed the most remote from works of piety; viz. the ignorant multitude, who scarcely knew the law; and the publicans, who were in general the most avaricious of mortals, and were looked upon as public sinners. If the preaching of John the Baptist had such an effect upon these men; what kind of hearts must not the Scribes have had, who, with all the advantage of the knowledge of the law, still refused to believe? This verifies the saying of our Lord, in St. Matthew Luke 21:31: Amen, I say unto you, that the publicans and harlots shall go into the kingdom of heaven before you. (Maldonatus)
Luke
God has hidden these things from the wise and prudent, and has revealed them to little ones; (St. Luke, 10:21.) for so it hath seemed good in his sight (Luke, 10:21.)
7:32
Menochius
Speaking one to another: (prosphonousin allelois) they seem to have been alternate choirs of youths, answering each other in the above words. (Menochius)
7:36
7:37
Witham
A woman in the city, who was a sinner. Some say she had only been of a vain airy carriage; one that loved to be admired for her beauty and wit; but the common exposition and more conformable to the text, is, that she had been of a lewd, debauched life and conversation. (Witham)
7:38
Bible de Vence
Jesus Christ was then at table, after the manner of the Orientals, reclined at length on a couch, a little raised from the ground, having his face turned towards the table, and his feet extended. He had quitted his sandals, according to the custom of the country, before he had laid himself on the couch. (Bible de Vence)
7:39
Menochius
The Pharisee was egregiously deceived. 1. In thinking that Christ was ignorant of the character of the woman, when he not only clearly saw the past bad conduct of the woman, but the present unjust thoughts of the Pharisee; 2. in his erroneous inference that Christ could not be a prophet; for all things are not necessarily revealed by God to his prophets; 3. by judging of Christ, after his own and the other Pharisees' treatment of sinners; who, elated with pride, and thinking themselves just, kept all public sinners at a respectful distance; whereas not those who are well, but such as are sick, need the physician. (Menochius)
7:42
Jansenius
Which will love him most? as we read in the Protestant version, and in the Greek, agapesei. But Christ, seeming to require love as a previous disposition to the remission of sins, as appears from ver. 47 below, the Catholic Church has adopted the version of St. Augustine, hom. xxiii. in the present tense: quis ergo plus eum diligit? (Jansenius, Comment. in Evang.)
7:43
In proportion to our sins, should be our grief, says St. Cyprian: ut poenitentia non sit minor crimine. (lib. de lapsis.)
7:47
Witham
Many sins are forgiven her, because she hath loved much. In the Scripture, an effect sometimes seems attributed to one only cause, when there are divers other concurring dispositions; the sins of this woman, in this verse, are said to be forgiven, because she loved much; but (ver. 50,) Christ tells her, thy faith hath saved thee. In a true conversion are joined faith, hope, love, sorrow, and other pious dispositions. (Witham)
7:50
Maldonatus
This is one of those places upon which modern sectaries lay so much stress, in order to prove that faith alone can save us. But if they will attentively consider the different parts of this history, they will easily discover the fallacy of their argument. Because, before Christ spoke these words: thy faith, etc. he had said to Magdalene: many sins are forgiven her, because she hath loved much. Therefore she was justified not so much through her faith, as her charity: still she had faith, or she would not have come to Jesus, to be delivered from her sins. It was therefore her faith, working by charity, that justified her: and this is the doctrine of the Catholic Church. Nevertheless, she had not that faith, which modern sectaries affirm to be necessary for their justification, viz. a belief that they are already justified, and that their sins are forgiven: this faith the woman here mentioned had not before Christ spoke those words to her; for it was to obtain the remission of her sins, that she performed so many offices of charity, washing his feet with her tears, etc. But is may be asked, why then does Christ attribute her salvation to her faith? The answer is easy, and has often been given, viz. that faith is the beginning of salvation; for it was her faith that brought her to Christ: for had not the woman believed in him, she never would have come to him to obtain the remission of her sins. (Maldonatus)
7:29
Justified God.... that is, praised the justice of God, feared and worshipped God, as just and merciful.
7:36
7:47
Many sins are forgiven her, because she hath loved much.... In the scripture an effect sometimes seems attributed to one only cause, when there are divers other concurring dispositions; for the sins of this woman, in this verse, are said to be forgiven, because she loved much: but (ver. 50) Christ tells her, Thy faith hath made thee safe. Hence in a true conversion are joined faith, hope, love, sorrow for sin, and other pious dispositions.
7:1
Concordanza Mt. 8, 5.
7:5
5. Built a Synagogue.) As at that time to found a Synagogue, vvas acceptable to God, and procured the praiers of the faithful people for vvhose vse it vvas made: Building of Churches, Monasteries, &c. so novv much more in the nevv Testament, to build a Church Monasterie, College, or any like vvorke for the honour and seruice of God, is grateful to him and procureth the praiers of the good people for vvhose vse such things be founded.
7:6
See the Annotations vpon S. Matth. c. 8, 8.
7:11
Liturgia The Gospel vpō the 15 Sunday after Pentecost. And vpō Thursday in the 4 vveeke of Lent. And for S. Monica S. Augustine mother Maij. 4.
7:18
Concordanza Mt. 11, 2.
7:21
〈Greek〉
7:22
Concordanza Esa. 35, 5. 61, 1.
7:23
Pauperes euangelizantur, that is, to the poore the Gospel is preached, and they receiue it.
7:24
Concordanza Mt. 11, 7.
7:25
Marke this vvel concerning Iohns apparel and diet. See the Annotations vpon S. Matth. c. 3, 4.
7:27
Concordanza Mal. 3, 1
7:30
As they that contēned Iohns baptisme, despised Gods counsel and wisedō; so much more they that make no accoumpt of the Sacraments of the Church, despise Gods counsel and ordinance touching their saluation, to their owne damnation.
7:32
Concordanza Mt. 3, 4.
7:36
Liturgia The Gospel vpō S. Marie Magdalens day Iul, 22. And vpon Thursday in Passion weeke. And vpō Imber Friday in Sept.
7:38
A perfect paterne of true penance in this vvoman, vvho sought of Christ vvith opē teares & other strange vvorkes of satisfaction and deuotion, remission of her sinnes.
7:44
44 Into thy house.] An exceding approbation of the extraordinary vvorkes and signes of external deuotion, Exteriour signes of more then common deuotion. vvhich seeme to carnal men (though othervvise faithful) to be often superfluous or not acceptable. This Simon vvas perhaps of a good vvil, and therfore (as diuers others did els vvhere) inuited Christ to his house, not of curiositie or captiousnes, as some other did: but of affectiō, as it may seeme by Christs familiar talke vvith him. Notvvithstanding his duties tovvardes him vvere but ordinary, but the anointing, vvashing, kissing, vviping of his feete in such sort as the vvoman did, vvere further signes of more then vulgar loue: such as is in deuout men or vvomen that goe on pilgrimage and kisse deuoutly the holy memories of Christ and his Saincts. Vvhich is no more but an exteriour expressing of their affection, and that they loue much, as euery vulgar christian man doth not.
7:47
Not only faith (as you may perceiue) but loue or charitie obtaineth remission of sinnes.
7:49
As the Pharisees did alwaies carpe Christ for remissiō of sinnes in earth, so the Heretikes reprehend his Church that remitteth sinnes by his authoritie.
7:50
50 Thy faith.] The remission of her sinnes being attributed before to charitie, is novv also said to come of her faith. Iustification attributed not to faith onely. Vvhereby you may knovv that it commonly procedeth of both, and of hope also, though but one named. Because vvhen there be diuers causes concurring to one effect, the scriptures commonly name but one, and that especially vvhich is most proper to the purpose and time. not excluding the other. And therfore his vvorking miracles vpon any person, is attributed to the faith of them on vvhom or at vvhose desire they be done. Because he vvrought his miracles to induce al men to beleeue in him, and therfore specially required faith at their hands, and namely before other things, vvhether they did beleeue that he vvas able to doe that vvhich they asked at his hands: vvithout vvhich it had ben rather a mockrie and tentation of him, then a true desire of benefite at his hands.
7:1
Tertulliano † 220 d.C. On Idolatry 19
… and the People warred: if it pleases you to sport with the subject. But how will a Christian man war, nay, how will he serve even in peace, without a sword, which the Lord has taken away? For albeit soldiers had come unto John, and had received the formula of their rule; albeit, likewise, a centurion had believed;
Tertulliano † 220 d.C. The Five Books Against Marcion 4.18
Likewise, when extolling the centurion’s faith, how incredible a thing it is, that He should confess that He had “found so great a faith not even in Israel,”
sant'Agostino d'Ippona † 430 d.C. The Harmony of the Gospels 2.20
… For he connects the two sections in this way: “Now when He had ended all His sayings in the audience of the people, He entered into Capharnaum; and a certain centurion’s servant, who was dear unto him, was sick and ready to die;” and so forth, until we come to the verse where it is said that he was healed.
7:2
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 26
… “For neither was it possible,” saith he, “paralyzed as he was, and tormented, and at his last gasp, to lift and convey him.” For that he was at the point of expiring, Luke saith; “He was even ready to die.”
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 48.0
On the words of the Gospel, Luke vii. 2 , etc.; on the three dead persons whom the Lord raised.
7:3
Taziano il Siro † 180 d.C. The Diatessaron 11
[4] And when Jesus entered Capernaum, the servant of one of the chiefs was in an [5] evil case, and he was precious to him, and he was at the point of death.
sant'Agostino d'Ippona † 430 d.C. The Harmony of the Gospels 2.20
… Then Jesus went with them. And when He was now not far from the house, the centurion sent friends to Him, saying unto Him, Lord, trouble not Thyself; for I am not worthy that Thou shouldest enter under my roof: wherefore neither thought I myself worthy to come unto Thee: but say in a word, and my servant shall be healed.”
7:4
Taziano il Siro † 180 d.C. The Diatessaron 11
[4] And when Jesus entered Capernaum, the servant of one of the chiefs was in an [5] evil case, and he was precious to him, and he was at the point of death. And he [6] heard of Jesus, and came to him with the elders of the Jews; and he besought him, and said, My Lord, my boy is laid in the house paralysed, and he is suffering grievous [7] torment.
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 26
And yet it was not he that pressed it, but Christ that offered it: nevertheless even so he feared, lest perchance he should be thought to be going beyond his own deservings, and to be drawing upon himself a thing above his strength. Seest thou his wisdom? Mark the folly of the Jews, in saying, “He was worthy for whom He should do the favor.”
7:5
Taziano il Siro † 180 d.C. The Diatessaron 11
… And he [6] heard of Jesus, and came to him with the elders of the Jews; and he besought him, and said, My Lord, my boy is laid in the house paralysed, and he is suffering grievous [7] torment. And the elders urgently requested of him, and said, He is worthy that [8] this should be done unto him:
7:6
sant'Agostino d'Ippona † 430 d.C. Of Holy Virginity 32
… The faith of that Centurion He on this account chiefly praised, and said that He had not found in Israel so great faith, because he believed with so great humility as to say, “I am not worthy that thou shouldest enter under my roof.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 47.10
… And when the Lord would come, he sent to Him this message: “I am not worthy that Thou shouldest enter under my roof, but say in a word only, and my servant shall be healed.” “For I also am a man set under authority, having under me soldiers.”
7:7
san Giovanni Crisostomo † 407 d.C. Homily on the Paralytic Let Down Through the Roof 4
… be of good cheer: thy sins are forgiven.” Now they were inferior to the centurion in respect of their faith, but superior to the impotent man by the pool. For the former neither invited the physician nor brought the sick man to the physician; but approached Him as God and said “Speak the word only and my servant shall be healed.”
7:8
Taziano il Siro † 180 d.C. The Diatessaron 11
… for he loveth our people, and he also built the synagogue [9, 10] for us. Jesus said unto him, I will come and heal him. That chief answered and said, My Lord, I am not worthy that my roof should shade thee; but it sufficeth [11] that thou speak a word, and my lad shall be healed.
sant'Ireneo di Lione † 202 d.C. Against Heresies 1.7.4
… But they relate that when the Saviour came, the Demiurge learned all things from Him, and gladly with all his power joined himself to Him. They maintain that he is the centurion mentioned in the Gospel, who addressed the Saviour in these words: “For I also am one having soldiers and servants under my authority; and whatsoever I command they do.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 78.5
… and man to use face, tongue, hand, pen, letters, or any other significants, for the purpose of intimating the secret things of his own mind: in a word, if, though he is a man, he sendeth human messengers, and he saith to one, “Go, and he goeth; and to another, Come, and he cometh; and to his servant, Do this, and he doeth it;”
7:9
Taziano il Siro † 180 d.C. The Diatessaron 11
… but it sufficeth [11] that thou speak a word, and my lad shall be healed. And I also am a man in obedience to authority, having under my hand soldiers: and I say to this one , Go, and he goeth; and to another, Come, and he cometh; and to my servant that he do this, [12] and he doeth it .
san Giovanni Crisostomo † 407 d.C. Homily on the Paralytic Let Down Through the Roof 4
… “because thou hast proffered a smaller degree of faith the cure which thou receivest shall be in proportion;” but He dismissed the man who displayed the greater faith with eulogy and honour, saying “I have not found so great faith, no, not in Israel.”
sant'Agostino d'Ippona † 430 d.C. Letters of St. Augustin 137.8
… Here, if the reason of the event is sought out, it will no longer be a miracle; if an example of a precisely similar event is demanded, it will no longer be unique.
7:10
Taziano il Siro † 180 d.C. The Diatessaron 11
… 43] in the kingdom of heaven: but the children of the kingdom shall be cast [15] forth into the outer darkness: and there shall be weeping and gnashing of teeth. And Jesus said to that chief, Go thy way; as thou hast believed, so shall it be unto thee. [16]
7:11
Taziano il Siro † 180 d.C. The Diatessaron 11
… And that dead man sat up and began [22] to speak; and he gave him to his mother. And fear came on all the people: and they praised God, and said, There hath risen among us a great prophet: and, God [23] hath had regard to his people. And this news concerning him spread in all Judæa, and in all the region which was about them.
Tertulliano † 220 d.C. The Five Books Against Marcion 4.18
… If, indeed, He had been its antagonist, He would have preferred finding it to be such faith, having come to weaken and destroy it rather than to approve of it. He raised also the widow’s son from death.
sant'Efrem il Siro † 373 d.C. Ephraim Syrus: Three Homilies 3.11
… He went forth to the desert and saw the hungry, how they were fainting with famine. He made them sit down on the grass, and fed them in His mercy. In the ship He slept as He willed, and the sea swelled against the disciples. He arose and rebuked the billows, and there was a great calm. The widow,
san Girolamo † 420 d.C. The Letters of St. Jerome 46.13
… Thence we shall come to the Sea of Gennesaret, and when there we shall see the spots where the five thousand were filled with five loaves, and the four thousand with seven. The town of Nain will meet our eyes, at the gate of which the widow’s son was raised to life.
san Girolamo † 420 d.C. The Letters of St. Jerome 108.13
… In the distance she beheld the range of Hermon; and the wide stretching plains of Galilee where Sisera and all his host had once been overcome by Barak; and the torrent Kishon separating the level ground into two parts. Hard by also the town of Nain was pointed out to her, where the widow’s son was raised.
san Girolamo † 420 d.C. The Letters of St. Jerome 118.1
… For in these are to be found true medicines for wounds and sure remedies for sorrow. In these a mother receives back her only son even on the bier.
7:12
Taziano il Siro † 180 d.C. The Diatessaron 11
[17] And the day after, he was going to a city called Nain, and his disciples with him, [18] and a great multitude.
sant'Ireneo di Lione † 202 d.C. Against Heresies 5.13.1
1. Let our opponents—that is, they who speak against their own salvation—inform us [as to this point]: The deceased daughter of the high priest; the widow’s dead son, who was being carried out [to burial] near the gate [of the city];
Origene † 254 d.C. Origen's Commentary on Matthew 11.17
… Further, observe, that the Canaanitish woman besought Him not about a son, whom she does not seem to have brought forth at all, but about a daughter who was terribly vexed with a demon; but another mother receives back alive her son who was being carried forth dead.
sant'Ambrogio † 397 d.C. On the Decease of His Brother Satyrus 1.29
29. And, indeed, so great kindness seems to me to merit no ordinary gratitude. For not without a purpose are the widows in the Acts of the Apostles described as weeping when Tabitha was dead, or the crowd in the Gospel, moved by the widow’s tears and accompanying the funeral of the young man who was to be raised again.
sant'Agostino d'Ippona † 430 d.C. The Confessions 6.1
… although she was now reassured as to that part of my misery for which she had mourned me as one dead, but who would be raised to Thee, carrying me forth upon the bier of her thoughts, that Thou mightest say unto the widow’s son, “Young man, I say unto Thee, arise,” and he should revive, and begin to speak, and Thou shouldest deliver him to his mother.
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 48.1
… but the Father and the Son “quicken” the same; for the Father doeth all things by the Son. Let no one then who is a Christian doubt, that even at the present time the dead are raised. Now all men have eyes, wherewith they can see the dead rise again in such sort, as the son of that widow rose, of whom we have just read out of the Gospel;
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 48.4
… she was asleep; asleep, that is, in respect of Him, by whom she could be awakened. So awakening her, He restored her alive to her parents. So again He awakened that young man, the widow’s son,
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 78.14
… So is the man who hath determined on some wickedness in his heart; he is dead, but he lies within. But if he has come as far as to the action of the members, he has been carried out of the house. But the Lord raised also the young man, the widow’s son, when he was being carried out dead beyond the gate of the city.
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 98.1
… “For He hath done marvelous things.” What marvelous things? Behold, the Gospel was just now being read, and we heard the marvellous things of the Lord. The only son of his mother, who was a widow, was being carried out dead: the Lord, in compassion, made them stand still; they laid him down, and the Lord said, “Young man, I say unto thee, Arise.”
7:13
Taziano il Siro † 180 d.C. The Diatessaron 11
[17] And the day after, he was going to a city called Nain, and his disciples with him, [18] and a great multitude. And when he was come near the gate of the city, he saw a crowd accompanying one that was dead, the only son of his mother; and his mother was a widow: and there was with her a great multitude of the people of the [19] city.
san Gregorio di Nissa † 395 d.C. On the Making of Man 25.10
… Nor does the narrative pass this by: for Jesus “when He saw her,” it says, “had compassion”; “and He came and touched the bier; and they that bare him stood still;” and He said to the dead, “Young man, I say unto thee, arise
7:14
Taziano il Siro † 180 d.C. The Diatessaron 11
… And when he was come near the gate of the city, he saw a crowd accompanying one that was dead, the only son of his mother; and his mother was a widow: and there was with her a great multitude of the people of the [19] city. And when Jesus saw her, he had compassion on her, and said unto her, Weep [20] not.
Afraate † 346 d.C. Aphrahat: Select Demonstrations 8.14
14. And our Lord Himself, in that His first Coming raised up three that were dead, that the testimony of three might be made sure. And He raised up each one of them with two words each. For when He raised up the widow’s son, He called him twice, saying to him, Young man, young man, arise.
sant'Agostino d'Ippona † 430 d.C. Our Lord’s Sermon on the Mount 1.12
… And whoever reads the Gospel perceives that our Lord raised to life these three varieties of the dead. And perhaps he reflects what differences may be found in the very word of Him who raises them, when He says on one occasion, “Damsel, arise;” on another, “Young man, I say unto thee, Arise;”
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 48.2
… And certainly they all are but asleep, in respect of Him who is able to awaken them. For in respect of thee, a dead man is dead indeed, seeing he will not awake, beat or prick or tear him as thou wilt. But in respect of Christ, he was but asleep to whom it was said, “Arise,”
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 48.4
… The Lord “came nigh to the city; and behold there was a dead man being carried out” already beyond the gate. Moved with compassion, for that the mother, a widow and bereaved of her only son, was weeping, He did what ye have heard, saying, “Young man, I say unto thee, Arise. He that was dead arose, and began to speak, and He restored him to his mother.”
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John chapter21.11
11. And who are these dead whom the Father and the Son quicken? Are they the same of whom we have spoken—Lazarus, or that widow’s son,
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 49.3
… He raised up the ruler of the synagogue’s daughter, while still lying in the house; He raised up the widow’s young son, while being carried outside the gates of the city;
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 35.1
… The Psalm then is to the Strong in hand, and Desirable, to Him who for us hath overcome death, who unto us hath promised life: for in this is He Strong in hand, that He hath overcome death for us; in this is He Desirable, that He hath promised unto us life eternal. For what stronger than that Hand which touched the bier, and he that was dead rose up?
Giovanni Cassiano † 435 d.C. The Seven Books of John Cassian on the Incarnation of the Lord, Against Nestorius 7.19
… For what do we read of Him? He says to the paralytic: “Arise, take up thy bed, and go to thine house.” And again to a father who pleads on behalf of his child, He says: “Go thy way: thy son liveth.” And where an only son of his mother was being carried forth for burial, “Young man,” He says, “I say unto thee Arise.”
7:15
Taziano il Siro † 180 d.C. The Diatessaron 11
… and his mother was a widow: and there was with her a great multitude of the people of the [19] city. And when Jesus saw her, he had compassion on her, and said unto her, Weep [20] not. And he went and advanced to the bier, and the bearers of it stood still; and [21] he said, Young man, I say unto thee, Arise.
7:16
Taziano il Siro † 180 d.C. The Diatessaron 11
… And when Jesus saw her, he had compassion on her, and said unto her, Weep [20] not. And he went and advanced to the bier, and the bearers of it stood still; and [21] he said, Young man, I say unto thee, Arise. And that dead man sat up and began [22] to speak; and he gave him to his mother.
Tertulliano † 220 d.C. The Five Books Against Marcion 4.18
… This was not a strange miracle. The Creator’s prophets had wrought such; then why not His Son much rather? Now, so evidently had the Lord Christ introduced no other god for the working of so momentous a miracle as this, that all who were present gave glory to the Creator, saying: “A great prophet is risen up among us, and God hath visited His people.”
Tertulliano † 220 d.C. The Five Books Against Marcion 4.19
… Who could doubt His having been born, when they saw Him before them a veritable man?—whom they had heard call Himself “Son of man?”—of whom they doubted whether He were God or Son of God, from seeing Him, as they did, in the perfect garb of human quality?—supposing Him rather to be a prophet, a great one indeed,
7:17
Taziano il Siro † 180 d.C. The Diatessaron 11
… and [21] he said, Young man, I say unto thee, Arise. And that dead man sat up and began [22] to speak; and he gave him to his mother. And fear came on all the people: and they praised God, and said, There hath risen among us a great prophet: and, God [23] hath had regard to his people.
7:18
Taziano il Siro † 180 d.C. The Diatessaron 13
[36] And the apostles went forth, and preached to the people that they might repent. [37] And they cast out many devils, and anointed many sick with oil, and healed them. [38, 39]
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 25
“How then elsewhere doth He bid them tell of it?” one may ask. Not as jostling with or opposing Himself, but as teaching men to be grateful. For neither in that place did He give command to proclaim Himself, but to “give glory to God;”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 36
But Luke saith, they also told John of the miracles, and then he sent them.
san Girolamo † 420 d.C. The Letters of St. Jerome 121
(1) How is Luke vii. 18, 19 , to be reconciled with John i. 36 ?
sant'Agostino d'Ippona † 430 d.C. The Harmony of the Gospels 2.31
… and so on, until we come to the words, “And Wisdom is justified of her children.” This whole section relating to John the Baptist, touching the message which he sent to Jesus, and the tenor of the reply which those whom he despatched received, and the terms in which the Lord spoke of John after the departure of these persons, is introduced also by Luke.
7:20
Taziano il Siro † 180 d.C. The Diatessaron 13
… [37] And they cast out many devils, and anointed many sick with oil, and healed them. [38, 39] And the disciples of John told him of all these things. And when John heard in [Arabic, p. 53] the prison of the doings of the Messiah, he called two of his disciples, and sent them to Jesus, and said, Art thou he that cometh, or look we for [40] another?
Tertulliano † 220 d.C. The Five Books Against Marcion 4.18
… Whatever doubt he felt was evidently rather entertained about Him whom he knew indeed to exist but knew not whether He were the very Christ . With this fear, therefore, even John asks the question, “Art thou He that should come, or look we for another?”
Tirannio Rufino † 411 d.C. A Commentary on the Apostles' Creed 28
… in the Psalms, where it is said, “Thou hast brought Me also into the dust of the death.” And again, “What profit is there in my blood, when I shall have descended into corruption?” And again, “I descended into the deep mire, where there is no bottom.” Moreover, John says, “Art Thou He that shall come (into hell, without doubt), or do we look for another?”
7:21
Taziano il Siro † 180 d.C. The Diatessaron 13
… And when John heard in [Arabic, p. 53] the prison of the doings of the Messiah, he called two of his disciples, and sent them to Jesus, and said, Art thou he that cometh, or look we for [40] another? And they came to Jesus, and said unto him, John the Baptist hath sent [41] us unto thee, and said, Art thou he that cometh, or look we for another?
Tertulliano † 220 d.C. The Five Books Against Marcion 4.18
… And there lay John’s difficulty. He was in doubt whether He was actually come whom all men were looking for; whom, moreover, they ought to have recognised by His predicted works, even as the Lord sent word to John, that it was by means of these very works that He was to be recognised.
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 36
But Christ knowing the purpose of John, did not say, I am He; for this would again have offended the hearers, although this was what it naturally followed for Him to say, but He leaves them to learn it from His acts. For it saith, “when these were come to Him, then “He cured many.”
7:22
Taziano il Siro † 180 d.C. The Diatessaron 13
… And they came to Jesus, and said unto him, John the Baptist hath sent [41] us unto thee, and said, Art thou he that cometh, or look we for another? And in that hour he cured many of diseases, and of plagues of an evil spirit; and he gave sight [42] to many blind.
7:23
Taziano il Siro † 180 d.C. The Diatessaron 13
… And in that hour he cured many of diseases, and of plagues of an evil spirit; and he gave sight [42] to many blind. Jesus answered and said unto them, Go and tell John everything ye have seen and heard: the blind see, and the lame walk, and the lepers are cleansed, and the blind hear, and the dead rise, and the poor have the gospel preached to [43] them.
7:24
Taziano il Siro † 180 d.C. The Diatessaron 13
… a reed shaken with the [45] winds? And if not, then what went ye out to see? a man clothed in soft raiment? Behold, they that are in magnificent garments and in voluptuousness are in the abode [46] of kings. And if not, then what went ye out to see? a prophet? Yea, I say unto [47] you, and more than a prophet. This is he of whom it is written,
7:25
Taziano il Siro † 180 d.C. The Diatessaron 13
[44] And when John’s disciples departed, Jesus began to say to the multitudes concerning John, What went ye out into the wilderness to see? a reed shaken with the [45] winds?
Tertulliano † 220 d.C. The Five Books Against Marcion 4.18
… For whether He speaks of any “least person” by reason of his humble position, or of Himself, as being thought to be less than John—since all were running into the wilderness after John rather than after Christ (“What went ye out into the wilderness to see?”
7:26
Taziano il Siro † 180 d.C. The Diatessaron 13
[44] And when John’s disciples departed, Jesus began to say to the multitudes concerning John, What went ye out into the wilderness to see? a reed shaken with the [45] winds? And if not, then what went ye out to see? a man clothed in soft raiment? Behold, they that are in magnificent garments and in voluptuousness are in the abode [46] of kings.
sant'Ireneo di Lione † 202 d.C. Against Heresies 3.11.4
… For all the heretics have decided that the Demiurge was ignorant of that Power above him, whose witness and herald John is found to be. Wherefore the Lord said that He deemed him “more than a prophet.”
Tertulliano † 220 d.C. The Five Books Against Marcion 4.18
… Far greater still is his perverseness when, not being the Christ of John, he yet bestows on John his testimony, affirming him to be a prophet, nay more, his messenger, applying to him the Scripture, “Behold, I send my messenger before thy face, which shall prepare thy way before thee.”
Origene † 254 d.C. Origen's Commentary on Matthew 10.22
… For Herod was more unjust than that famous Pharaoh; for by the latter on his birthday feast a chief baker is killed; but by the former, John, “than whom no one greater hath risen among those born of women,” in regard to whom the Saviour says, “But for what purpose did ye go out? To see a prophet? Yea, I say unto you, and more than a prophet.”
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 39.5
… and stirs up the son and the daughter and the bride against the father and the mother and the mother in law, the young and fresh against the old and shadowy. And what is the Latchet of the shoe, which thou John who baptizest Jesus mayest not loose? thou who art of the desert, and hast no food, the new Elias,
7:27
Taziano il Siro † 180 d.C. The Diatessaron 13
… a reed shaken with the [45] winds? And if not, then what went ye out to see? a man clothed in soft raiment? Behold, they that are in magnificent garments and in voluptuousness are in the abode [46] of kings. And if not, then what went ye out to see? a prophet? Yea, I say unto [47] you, and more than a prophet.
san Girolamo † 420 d.C. The Letters of St. Jerome 38.3
3. A widow who is “loosed from the law of her husband” has, for her one duty, to continue a widow. But, you will say, a sombre dress vexes the world. In that case, John the Baptist would vex it, too; and yet, among those that are born of women, there has not been a greater than he. He was called an angel;
san Girolamo † 420 d.C. The Letters of St. Jerome 108.23
… But if you cavil at this and say, how shall we in that case be like the angels with whom there is neither male nor female, hear my answer in brief as follows. What the Lord promises to us is not the nature of angels but their mode of life and their bliss. And therefore John the Baptist is called an angel
7:28
Tertulliano † 220 d.C. The Five Books Against Marcion 4.18
… “Art thou He that should come, or look we for another?” Now that the forerunner had fulfilled his mission, and the way of the Lord was prepared, He ought now to be acknowledged as that (Christ) for whom the forerunner had made ready the way. That forerunner was indeed “greater than all of women born;”
san Girolamo † 420 d.C. The Letters of St. Jerome 38.3
3. A widow who is “loosed from the law of her husband” has, for her one duty, to continue a widow. But, you will say, a sombre dress vexes the world. In that case, John the Baptist would vex it, too; and yet, among those that are born of women, there has not been a greater than he.
san Girolamo † 420 d.C. The Letters of St. Jerome 108.13
… Turning away thence Paula saw the tombs of the twelve patriarchs, and Samaria which in honour of Augustus Herod renamed Augusta or in Greek Sebaste. There lie the prophets Elisha and Obadiah and John the Baptist than whom there is not a greater among those that are born of women.
7:29
Taziano il Siro † 180 d.C. The Diatessaron 14
… and the wicked man from the evil treasures which are in his [35] heart bringeth forth evils. I say unto you, that every idle word which men shall [36] speak, they shall give an answer for in the day of judgement: for by thy sayings thou shalt be justified, and by thy sayings thou shalt be judged.
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 37
But Luke herewith sets down also another and a heavier charge against them, saying, “For the publicans justified God, having received the baptism of John.”
7:30
Taziano il Siro † 180 d.C. The Diatessaron 14
[2] [Arabic, p. 54] And all the people which heard, and the publicans, justified God, for [3] they had been baptized with the baptism of John.
sant'Ambrogio † 397 d.C. On the Holy Spirit 2.2
21. But that the Spirit is the Arbiter of the Divine Counsel, you may know even from this. For when above we showed that the Holy Spirit was the Lord of baptism, and read that baptism is the counsel of God, as you read, “But the Pharisees despised the counsel of God, not being baptized of Him,”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 107.5
5. “Them that sit in darkness, and in the shadow of death, fast bound in beggary and iron” ( ver. 10 ). Whence this, but that thou wast attributing things to thyself? that thou wast not owning the grace of God? that thou wast rejecting the counsel of God
7:31
Taziano il Siro † 180 d.C. The Diatessaron 14
… and they that exert themselves [6, 7] snatch it away. All the prophets and the law until John prophesied. And if ye [8] will, then receive it , that he is Elijah, which is to come. Whosoever hath ears that hear [9] let him hear. Easier is the perishing of heaven and earth, than the passing away of [10] one point of the law.
7:32
Taziano il Siro † 180 d.C. The Diatessaron 14
… And if ye [8] will, then receive it , that he is Elijah, which is to come. Whosoever hath ears that hear [9] let him hear. Easier is the perishing of heaven and earth, than the passing away of [10] one point of the law. To whom then shall I liken the people of this generation, and [11] to whom are they like?
san Gregorio di Nissa † 395 d.C. Against Eunomius 1-2.42
Now I broach these ridiculously childish suggestions as to children sitting in the market-place and playing
sant'Ambrogio † 397 d.C. Concerning Repentance 2.6
… You see by how complete a promise of remission He draws you to confession. Take heed, lest by resisting the commandments of God you fall into the offence of the Jews, to whom the Lord Jesus said: “We piped to you and ye danced not; we wailed and ye wept not.”
7:33
Taziano il Siro † 180 d.C. The Diatessaron 14
… Easier is the perishing of heaven and earth, than the passing away of [10] one point of the law. To whom then shall I liken the people of this generation, and [11] to whom are they like? They are like the children sitting in the market, which call to their companions, and say, We sang to you, and ye danced not; we wailed to you, [12] and ye wept not.
7:34
Taziano il Siro † 180 d.C. The Diatessaron 14
… To whom then shall I liken the people of this generation, and [11] to whom are they like? They are like the children sitting in the market, which call to their companions, and say, We sang to you, and ye danced not; we wailed to you, [12] and ye wept not. John the Baptist came neither eating bread nor drinking wine; [13] and ye said, He hath demons:
san Giovanni Crisostomo † 407 d.C. To My Lady 3
… “For” He said, “the Son of man came eating and drinking and they say behold a gluttonous man and a wine-bibber, a friend of publicans and sinners.”
7:35
Taziano il Siro † 180 d.C. The Diatessaron 14
… we wailed to you, [12] and ye wept not. John the Baptist came neither eating bread nor drinking wine; [13] and ye said, He hath demons: and the Son of man came eating and drinking; and ye said, Behold, a gluttonous man, and a drinker of wine, and an associate of publicans [14, 15] and sinners!
sant'Ireneo di Lione † 202 d.C. Against Heresies 1.8.4
… Her name, too, was indicated by the Saviour, when He said, “Yet wisdom is justified by her children.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 14.2
… which motive He himself alleged, saying, “John came neither eating nor drinking, and they say, he hath a devil. The Son of Man came eating and drinking, and they say, Behold a man gluttonous and a winebibber, a friend of publicans and sinners. But wisdom is justified of her children.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 37
Wherefore He subjoined, “And wisdom is justified of her children;”
7:36
Taziano il Siro † 180 d.C. The Diatessaron 14
… And when that Pharisee saw it , who invited him, he thought within himself, and said, This man , if he were a prophet, would know who she is and what is her history: for the woman which touched him was a sinner.
Tertulliano † 220 d.C. The Five Books Against Marcion 4.18
… We have already spoken of the forgiveness of sins. The behaviour of “the woman which was a sinner,” when she covered the Lord’s feet with her kisses, bathed them with her tears, wiped them with the hairs of her head, anointed them with ointment,
Origene † 254 d.C. Origen's Commentary on the Gospel of John 1.12
It ought not to be forgotten that in such a Gospel as this there is embraced every good deed which was done to Jesus; as, for example, the story of the woman
sant'Efrem il Siro † 373 d.C. Ephraim Syrus: Three Homilies 3.1
… To the palsied He granted healing, who arose and walked and carried his bed. And to us He has given the pearls; His holy Body and Blood. He brought His medicines secretly; and with them He heals openly. And He wandered round in the land of Judea, like a physician, bearing his medicines. Simon invited Him to the feast, to eat bread in his house.
sant'Ambrogio † 397 d.C. Selections from the Letters of St. Ambrose 41.5
… And behold a woman, who was a sinner in the city, when she knew that Jesus sat at meat in the Pharisee’s house, brought an alabaster box of ointment, and standing behind at His feet, began to wash His feet with her tears.” And then he read as far as this place: “Thy faith hath saved thee, go in peace.”
sant'Agostino d'Ippona † 430 d.C. Of Holy Virginity 41
… As though in truth you ought not to love with much greater glow of affection Him, Who, whatsoever things He hath forgiven unto sinners upon their being turned to Him, suffered you not to fall into them. Or indeed that Pharisee,
sant'Agostino d'Ippona † 430 d.C. The Harmony of the Gospels 2.79
… But my theory is, that it was the same Mary who did this deed on two separate occasions, the one being that which Luke has put on record, when she approached Him first of all in that remarkable humility, and with those tears, and obtained the forgiveness of her sins.
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 12.1
… For it were no great happiness for the Lord Jesus to enter into his house, and yet not to be in his heart. For this Master of humility both by word and example, sat down even in the house of a certain proud Pharisee, by name Simon;
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 49.1
… For when the Gospel was being read, ye gave most earnest heed, and the story was reported, and represented before the eyes of your heart. For ye saw, not with the body, but with the mind, the Lord Jesus Christ “sitting at meat in the Pharisee’s house,”
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 7.19
… but she hath washed my feet with tears, and wiped them with the hairs of her head: thou gavest me no kiss; she hath not ceased to kiss my feet: thou gavest me no oil; she hath anointed my feet with ointment. Wherefore, I say unto thee, to her are forgiven many sins, for she loved much; but to whom little is forgiven, the same loveth little.”
7:37
Taziano il Siro † 180 d.C. The Diatessaron 14
[45] And after that, there came to him one of the Pharisees, and besought him that he would eat bread with him. And he entered into the house of that Pharisee, and [46] reclined.
Origene † 254 d.C. Origen's Commentary on Matthew 12.4
… after this no longer playing the harlot, but coming to the feet of Jesus, and wetting them with the tears of repentance, and anointing them with the fragrance of the ointment of holy conversation, on account of whom, reproaching Simon the leper,—the former people,—He spoke those things which are written.
sant'Efrem il Siro † 373 d.C. Ephraim Syrus: Three Homilies 1.13
… For with one woman her fear suffered her merely to approach the hem of His raiment; but with another, her love impelled her even to approach His flesh.
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 76
This woman seems indeed to be one and the same with all the evangelists, yet she is not so; but though with the three she doth seem to me to be one and the same,
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 62
… and, moreover, what Mary had more (than the other), going on to say, “It was that Mary which anointed the Lord with ointment.” Here some doubting say, “How did the Lord endure that a woman should do this?” In the first place then it is necessary to understand, that this is not the harlot mentioned in Matthew ( Matt. xxvi. 7 ), or the one in Luke (
san Girolamo † 420 d.C. The Letters of St. Jerome 11
Pardon, I beseech you, an aggrieved man: if I speak in tears and in anger it is because I have been injured. For in return for my regular letters you have not sent me a single syllable. Light, I know, has no communion with darkness, and God’s handmaidens no fellowship with a sinner, yet a harlot was allowed to wash the Lord’s feet with her tears,
sant'Agostino d'Ippona † 430 d.C. Of Holy Virginity 36
… Let him hear, the centurion, not worthy that Thou shouldest enter under his roof. Let him hear, Zaccheus, chief of publicans, restoring fourfold the gains of damnable sins. Let her hear, the woman in the city a sinner, by so much the more full of tears at Thy feet, the more alien she had been from Thy steps.
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 49.0
On the words of the Gospel, Luke vii. 37 , “And behold, a woman who was in the city, a sinner,” etc. On the remission of sins, against the Donatists.
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 49.3
… she was delivered from the mighty burden of a sinful character. For she was a notorious sinner; and had it said of her, “Her many sins are forgiven her, for she has loved much.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 67.8
… it terrifieth: fear thou Him thundering, and receive Him raining. Behold, after that voice of a thundering and raining God, after that voice let us see something out of the Gospel itself. Behold that harlot of ill fame in the city burst into a strange house into which she had not been invited by the host, but by One invited she had been called;
7:38
Taziano il Siro † 180 d.C. The Diatessaron 14
… And he entered into the house of that Pharisee, and [46] reclined. And there was in that city a woman that was a sinner; and when she knew that he was sitting in the house of that Pharisee, she took a box of sweet ointment, [47] and stood behind him,
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 8.18
… she imitated the woman whose fountain of blood was dried up by the hem of Christ’s garment. What did she do? Resting her head with another cry upon the altar, and with a wealth of tears, as she who once bedewed the feet of Christ,
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 30
And why talk I of His not being ashamed of a publican? since even with regard to a harlot woman, so far from being ashamed to call her, He actually permitted her to kiss His feet, and to moisten them with her tears.
san Girolamo † 420 d.C. The Letters of St. Jerome 38.2
… The Jews, if they will, may threaten her in their wrath; they may seek to slay her, because Christ has raised her up. It is enough that the apostles give God the glory. Blæsilla knows that her life is due to Him who has given it back to her. She knows that now she can clasp the feet of Him whom but a little while ago she dreaded as her judge.
sant'Agostino d'Ippona † 430 d.C. Of Holy Virginity 38
… I know the dignity of thy virginity; I propose not to thee to imitate the Publican humbly accusing his own faults; but I fear for the Pharisee proudly boasting of his own merits. I say not, Be thou such as she, of whom it was said, “There are forgiven unto her many sins, in that she hath loved much;”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 52.5
… But that therefore even with the very hair some good can be done, even that woman a sinner intimated, who, when she had wept over the feet of the Lord, with her hair wiped what with tears she wetted.
7:39
Taziano il Siro † 180 d.C. The Diatessaron 14
… and when she knew that he was sitting in the house of that Pharisee, she took a box of sweet ointment, [47] and stood behind him, towards his feet, weeping, and began to wet his feet with her tears, and to wipe them with the hair of her head, and to kiss his feet, and [48] anoint them with the sweet ointment.
san Giovanni Crisostomo † 407 d.C. Homily on the Paralytic Let Down Through the Roof 5
… sometimes on account of the life of those to whom the benefit was done, saying “if this man were a prophet He would have known who the woman was who touched Him:”
san Giovanni Crisostomo † 407 d.C. To My Lady 3
… “For” He said, “the Son of man came eating and drinking and they say behold a gluttonous man and a wine-bibber, a friend of publicans and sinners.” And when he was conversing with the harlot they called Him a false prophet; “For had He been a prophet,” one said, “He would have known who this woman is which speaketh unto Him;”
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 15
… xxi. 31 .) Do you see her standing, and taking courage, and washing away her own sins? Observe, how she was not angry even with the Pharisee, when reproached by him: “for had He known,” says he, “that this woman is a sinner, He would not have suffered her (
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 58.9
9. The Lord displeased that Pharisee, who to dinner had bidden Him, because a woman that was a sinner drew near to His feet, and he murmured against Him, saying, “If this man were a prophet, He would know what woman drew near to His feet.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 141.5
… Those who justify themselves. Who are their elect? Those “who trust in themselves that they are righteous, and despise others,” as the Pharisee said in the temple, “Lord, I thank Thee that I am not as other men are.” Who are their elect? “This Man, if He were a prophet, would know what manner of woman this is that touched His feet.”
Anonymous A Treatise Against the Heretic Novatian by an Anonymous Bishop 11
… so that that Pharisee was provoked, and said, “If this man were a prophet, he would know who and what sort of a woman this is who touches him; for she is a sinner.”
7:40
Taziano il Siro † 180 d.C. The Diatessaron 15
… for he to whom little is forgiven loveth little. [9, 10] And he said unto that woman, Thy sins are forgiven thee. And those that were invited [11] began to say within themselves, Who is this that forgiveth sins also? And Jesus said to that woman, Thy faith hath saved thee; go in peace.
san Girolamo † 420 d.C. The Letters of St. Jerome 12
… For He washed His disciples’ feet, he received the traitor with a kiss, He conversed with the woman of Samaria, He spoke of the kingdom of heaven with Mary at His feet,
7:41
Taziano il Siro † 180 d.C. The Diatessaron 15
[1] Jesus answered and said unto him, Simon, I have something to say unto thee. And [2] he said unto him, Say on , my Master.
sant'Ippolito † 235 d.C. On the Psalms 1.3
… And the holy Gospel knows also the remission of the number fifty, and of that number which is cognate with it, and stands by it, viz., five hundred;
Origene † 254 d.C. Origen's Commentary on Matthew 14.7
… Are these, then, the only differences, or are we to recognize these differences in the case of certain persons of whom the Gospel goes on to speak while there are also others besides these: In other parables also are found certain persons, as the two debtors, the one who owed five hundred pence, and the other fifty;
san Gregorio di Nissa † 395 d.C. On the Soul and the Resurrection 1
… or, if our passionate nature makes that quite impossible, then we must plan that our failures in excellence consist only in mild and easily-curable derelictions. For the Gospel in its teaching distinguishes between a debtor of ten thousand talents and a debtor of five hundred pence, and of fifty pence and of a farthing
sant'Ambrogio † 397 d.C. Selections from the Letters of St. Ambrose 41.7
7. And let no one be startled at the word “creditor.”
sant'Agostino d'Ippona † 430 d.C. A Treatise on the Grace of Christ, and on Original Sin 1.48
… ‘Whether ye eat, or whether ye drink, do all to the glory of God.’” You observe how the holy Ambrose takes away from men even their familiar expressions,—such as, “We undertake, but God accomplishes,”—when he says here that “no man is able to undertake anything without the Lord.” To the same effect he says, in the sixth book of the same work,
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 49.3
… Thou gavest Me no kiss: this woman since the time she came in, hath not ceased to kiss My feet. My head with oil thou didst not anoint: but this woman hath anointed My feet with ointment. Therefore I say, her many sins are forgiven her, for she loved much. But to whom little is forgiven, the same loveth little.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 58.9
… And in order that I may not speak at length on this point, even in his mouth He willed to break utterly the teeth of him. For He set forth to him: “A certain usurer had two debtors, one was owing five hundred pence, the other fifty: both had not wherewithal to pay, he forgave both. Which loved him the more?”
7:42
Taziano il Siro † 180 d.C. The Diatessaron 15
[1] Jesus answered and said unto him, Simon, I have something to say unto thee. And [2] he said unto him, Say on , my Master. Jesus said unto him, There were two debtors [Arabic, p. 58] to one creditor; and one of them owed five hundred pence, and the other [3] owed fifty pence.
sant'Ambrogio † 397 d.C. Selections from the Letters of St. Ambrose 41.10
10. And, finally, the Pharisee, when the Lord asked him, “which of them loved him most,”
sant'Agostino d'Ippona † 430 d.C. The Harmony of the Gospels 2.20
… It is in this way, too, that the woman who suffered from the issue of blood, although she took hold merely of the hem of His garment, did yet touch the Lord more effectually than those multitudes did by whom He was thronged.
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 111.3
3. “Confession and glorious deeds are His work” ( ver. 3 ). What is a more glorious deed than to justify the ungodly? But perhaps the work of man preventeth that glorious work of God, so that when he hath confessed his sins, he deserveth to be justified.…This is the glorious work of the Lord: for he loveth most, to whom most is forgiven.
7:43
Taziano il Siro † 180 d.C. The Diatessaron 15
… And [2] he said unto him, Say on , my Master. Jesus said unto him, There were two debtors [Arabic, p. 58] to one creditor; and one of them owed five hundred pence, and the other [3] owed fifty pence. And because they had not wherewith to pay, he forgave [4] them both. Which of them ought to love him more?
sant'Ireneo di Lione † 202 d.C. Against Heresies 3.20.2
… for “he to whom more is forgiven, loveth more:”
sant'Ambrogio † 397 d.C. Selections from the Letters of St. Ambrose 40.24
24. I have, then, recounted these things not as to one who is ungrateful, but have enumerated them as rightly bestowed, in order that, warned by them, you, to whom more has been given, may love more. When Simon answered in these words the Lord Jesus said: “Thou hast judged rightly.”
sant'Ambrogio † 397 d.C. Selections from the Letters of St. Ambrose 41.10
10. And, finally, the Pharisee, when the Lord asked him, “which of them loved him most,” answered, “I suppose that he to whom he forgave most.” And the Lord replied, “Thou hast judged rightly.”
7:44
Taziano il Siro † 180 d.C. The Diatessaron 15
… 58] to one creditor; and one of them owed five hundred pence, and the other [3] owed fifty pence. And because they had not wherewith to pay, he forgave [4] them both. Which of them ought to love him more? Simon answered and said, I suppose, he to whom he forgave most. Jesus said unto him, Thou hast judged rightly. [5]
sant'Efrem il Siro † 373 d.C. Ephraim Syrus: Three Homilies 1.19
… But when the Pharisee’s error came to a head within him, then the knowledge of our Lord was manifested against it and dispelled it; I entered into thy house; thou gavest Me no water for My feet: But she has moistened them with her tears. Therefore her sins which are many are forgiven her .
sant'Ambrogio † 397 d.C. Selections from the Letters of St. Ambrose 41.11
11. And, therefore, He said to Simon: “Thou seest this woman. I entered into thine house, and thou gavest Me no water for My feet, but she hath washed My feet with her tears.”
san Giovanni Crisostomo † 407 d.C. An Exhortation to Theodore After His Fall 1
… Mine head with oil thou didst not anoint; but she hath anointed my feet with ointment. Wherefore I say unto thee: her sins which are many are forgiven; for she loved much; but to whom little is forgiven, the same loveth little. And He said unto her, thy sins are forgiven.”
7:45
Taziano il Siro † 180 d.C. The Diatessaron 15
… Simon answered and said, I suppose, he to whom he forgave most. Jesus said unto him, Thou hast judged rightly. [5] And he turned to that woman, and said to Simon, Dost thou see this woman? I entered into thy dwelling, and thou gavest me not water to wash my feet: but this [6] woman hath bathed my feet with her tears, and dried them with her hair.
sant'Ambrogio † 397 d.C. Selections from the Letters of St. Ambrose 41.14
14. “Thou gavest Me no kiss, but she from the time she came in hath not ceased to kiss My feet.”
7:46
Taziano il Siro † 180 d.C. The Diatessaron 15
… [5] And he turned to that woman, and said to Simon, Dost thou see this woman? I entered into thy dwelling, and thou gavest me not water to wash my feet: but this [6] woman hath bathed my feet with her tears, and dried them with her hair. And thou kissedst me not: but this woman , since she entered, hath not ceased to kiss my [7] feet.
7:47
Taziano il Siro † 180 d.C. The Diatessaron 15
… but this [6] woman hath bathed my feet with her tears, and dried them with her hair. And thou kissedst me not: but this woman , since she entered, hath not ceased to kiss my [7] feet. And thou anointedst not my head with oil: but this woman hath anointed [8] my feet with sweet ointment.
san Tascio Cecilio Cipriano † 258 d.C. Three Books of Testimonies Against the Jews 3.117
In the Gospel according to Luke: “To whom much is forgiven, he loveth much; and to whom little is forgiven, the same loveth little.”
sant'Ambrogio † 397 d.C. On the Holy Spirit 3.17
… Whence, too, the Lord says: “For she, pouring this ointment on My body, did it for My burial.” Why, then, did Judas value this at so high a rate? Because remission of sins is of more value to sinners, and forgiveness seems to be more precious. Lastly, you find it written: “To whom much is forgiven the same loveth more.”
sant'Ambrogio † 397 d.C. Concerning Repentance 1.16
… “His sins which are many are forgiven, for he loved much.”
sant'Ambrogio † 397 d.C. Selections from the Letters of St. Ambrose 40.24
… When Simon answered in these words the Lord Jesus said: “Thou hast judged rightly.” And straightway turning to the woman who anointed His feet with ointment, setting forth a type of the Church, He said to Simon: “Wherefore I say unto thee, her sins which are many are forgiven, since she loved much. But he to whom less is forgiven loveth less.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 78
… nor yet boasters, therefore He did not give all to us; but having removed what was hurtful in either way, left that which is useful for us. Therefore He suffered even the chief apostle to fall, both rendering him more humbled in mind, and training him thenceforth to greater love. “For to whom more is forgiven,” it is said, “he loveth more.”
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 20
… This it is to be on fire, this to be fervent indeed! From that day forth he knew all the commands which the Apostles had heard: “Except a man take up his cross, and follow Me.” ( Matt. x. 38 .) The very fact that he had been slower to come than the rest made him more zealous: for “to whom much is forgiven” (
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 30
… Account nothing to be of thyself. Hast thou utterance and grace of teaching? Do not for this account thyself to have aught more than other men. For this cause especially thou oughtest to be humbled, because thou hast been vouchsafed more abundant gifts. For he to whom more was forgiven, will love more (
san Girolamo † 420 d.C. The Letters of St. Jerome 11
… and the whisper of a corner is not the same as the sentence of His tribunal. Many ways seem right to men which are afterwards found to be wrong. And a treasure is often stowed in earthen vessels. Peter thrice denied his Lord, yet his bitter tears restored him to his place. “To whom much is forgiven, the same loveth much.”
san Girolamo † 420 d.C. The Letters of St. Jerome 54.6
… But while He does not wish the death of a sinner, but only that he should be converted and live, He hates the lukewarm and they quickly cause him loathing. To whom much is forgiven, the same loveth much.
san Girolamo † 420 d.C. The Letters of St. Jerome 77.12
… But let envy depart and censoriousness be silent. If the father of the house is good why should our eye be evil? The soul which fell among thieves has been carried home upon the shoulders of Christ. In our father’s house are many mansions. Where sin hath abounded, grace hath much more abounded. To whom more is forgiven the same loveth more.
san Girolamo † 420 d.C. The Letters of St. Jerome 122.3
… and if he is just, how does he fall? The answer is that a sinner does not lose the name of just if he always repents of his sins and rises again. If a sinner repents, his sins are forgiven him not only till seven times but till seventy times seven. To whom much is forgiven, the same loveth much.
san Girolamo † 420 d.C. Against Jovinianus 2.10
… Our Lord says to his disciples, “Whosoever would become great among you, let him be least of all.” If we are all to be equal in heaven, in vain do we humble ourselves here that we may be greater there. Of the two debtors who owed, one five hundred pence, the other fifty, he to whom most was forgiven loved most. And so the Saviour says,
san Girolamo † 420 d.C. Against the Pelagians 2
… You see that neither an Apostle, nor any believer can perform what he wishes. “Love covereth a multitude of sins,” not so much sins of the past as sins of the present, that we may not sin any more while the love of God abideth in us. Wherefore it is said concerning the woman that was a sinner,
Giovanni Cassiano † 435 d.C. The Conferences of John Cassian 9.15
… For, as the Lord Himself says, he begins to love the more, who knows that he has been forgiven the more.
papa san Gregorio I Magno † 604 d.C. The Book of Pastoral Rule 3.28
… And for the most part a life burning with love after sin becomes more pleasing to God than innocence growing torpid in security. Whence also it is said by the voice of the Judge, Her sins which are many are forgiven, for she loved much (
papa san Gregorio I Magno † 604 d.C. Register of the Epistles of St. Gregory the Great 7.25
… but I know that you fervently love the Almighty Lord , and I trust in His mercy that the sentence which was pronounced with regard to a certain holy woman proceeds from the mouth of the Truth with regard to you: Her sins, which are many, are forgiven her, for she loved much (
7:48
Taziano il Siro † 180 d.C. The Diatessaron 15
… And thou kissedst me not: but this woman , since she entered, hath not ceased to kiss my [7] feet. And thou anointedst not my head with oil: but this woman hath anointed [8] my feet with sweet ointment. And for this, I say unto thee, Her many sins are forgiven her, because she loved much; for he to whom little is forgiven loveth little. [9, 10]
sant'Atanasio di Alessandria † 373 d.C. Against the Arians. (Orationes contra Arianos IV.) 3.27
… and from His remitting sins, saying to the paralytic, and to the woman who washed His feet, ‘Thy sins be forgiven thee
san Girolamo † 420 d.C. The Letters of St. Jerome 122.3
… If a sinner repents, his sins are forgiven him not only till seven times but till seventy times seven. To whom much is forgiven, the same loveth much. The harlot washed with her tears the Saviour’s feet and wiped them with her hair; and to her, as a type of the Church gathered from the nations, was the declaration made: “Thy sins are forgiven.”
Anonymous A Treatise on Re-Baptism by an Anonymous Writer 18
… For our Lord says to the paralytic man, “Be of good cheer, my son, thy sins are forgiven thee,” that He might show that hearts were purified by faith for the forgiveness of sins that should follow. And this remission of sins that woman also which was a sinner in the city obtained, to whom the Lord said, “Thy sins are forgiven thee.”
7:49
Taziano il Siro † 180 d.C. The Diatessaron 15
… And thou anointedst not my head with oil: but this woman hath anointed [8] my feet with sweet ointment. And for this, I say unto thee, Her many sins are forgiven her, because she loved much; for he to whom little is forgiven loveth little. [9, 10] And he said unto that woman, Thy sins are forgiven thee.
7:50
Taziano il Siro † 180 d.C. The Diatessaron 15
… And for this, I say unto thee, Her many sins are forgiven her, because she loved much; for he to whom little is forgiven loveth little. [9, 10] And he said unto that woman, Thy sins are forgiven thee. And those that were invited [11] began to say within themselves, Who is this that forgiveth sins also?
sant'Ippolito † 235 d.C. A discourse by the most blessed Hippolytus, bishop and martyr, on the end of the world, and on Antichrist, and on the second coming of our lord Jesus Christ 49
… let us meditate on this both day and night, both in the house, and by the way, and in the churches, that we may not stand forth at that dread and impartial judgment condemned, abased, and sad, but with purity of action, life, conversation, and confession; so that to us also the merciful and benignant God may say, “Thy faith hath saved thee, go in peace;”
Anonymous A Treatise on Re-Baptism by an Anonymous Writer 18
… And this remission of sins that woman also which was a sinner in the city obtained, to whom the Lord said, “Thy sins are forgiven thee.” And when they who were reclining around began to say among themselves, “Who is this that forgiveth sins?”
7:1
Tito di Bostra † 378 d.C.
When He had strengthened His disciples by more perfect teaching, He goes to Capernaum to work miracles there; as it is said, When he had ended all his sayings, he entered into Capernaum.
sant'Agostino † 430 d.C. de Con. Ev. l. ii. c. 20.
Here we must understand that He did not enter before He had ended these sayings, but it is not mentioned what space of time intervened between the termination of His discourse, and His entering into Capernaum. For in that interval the leper was cleansed whom Matthew introduced in his proper place.
sant'Ambrogio † 397 d.C.
But having finished His teaching, He rightly instructs them to follow the example of His precepts. For straightway the servant of a Gentile centurion is presented to the Lord to be healed. Now the Evangelist, when he said that the servant was about to die, did not err, because he would have died had he not been healed by Christ.
Eusebio † 339 d.C.
Although that centurion was strong in battle, and the prefect of the Roman soldiers, yet because his particular attendant lay sick at his house, considering what wonderful things the Saviour had done in healing the sick, and judging that these miracles were performed by no human power, he sends to Him, as unto God, not looking to the visible instrument by which He had intercourse with men; as it follows, And when he heard of Jesus, he sent unto him, &c.
sant'Agostino † 430 d.C. ubi sup.
How then will that be true which Matthew relates, A certain centurion came to him, seeing that he himself did not come? unless upon careful consideration we suppose that Matthew made use of a general mode of expression. For if the actual arrival is frequently said to be through the means of others, much more may the coming be by others. Not then without reason, (the centurion having gained access to our Lord through others,) did Matthew, wishing to speak briefly, say that this man himself came to Christ, rather than those by whom he sent his message, for the more he believed the nearer he came.
san Giovanni Crisostomo † 407 d.C. Hom. 26. in Matt.
How again does Matthew tell us that the centurion said, I am not worthy that thou shouldest enter under my roof, while Luke says here, that he beseeches Him that He would come. Now it seems to me that Luke sets before us the flatteries of the Jews. For we may believe that when the centurion wished to depart, the Jews drew him back, enticing him, saying, We will go and bring him. Hence also their prayers are full of flattery, for it follows, But when they came to Jesus, they besought him instantly, saying that he was worthy. Although it became them to have said, He himself was willing to come and supplicate Thee, but we detained him, seeing the affliction, and the body which was lying in the house, and so to have drawn out the greatness of his faith; but they would not for envy reveal the faith of the man, lest He should seem some great one to whom the prayers were addressed. But wherein Matthew represents the centurion to be not an Israelite, while Luke says, he has built us a synagogue, there is no contradiction, for he might not have been a Jew, and yet built a synagogue.
san Beda † 735 d.C.
But herein they shew, that as by a church, so also by a synagogue, they were wont to mean not only the assembly of the faithful, but also the place where they assembled.
Eusebio † 339 d.C.
And the elders of the Jews indeed demand favours for a small sum spent in the service of the synagogue, but the Lord not for this, but a higher reason, manifested Himself, wishing in truth to beget a belief in all men by His own power, as it follows, Then Jesus went with them.
sant'Ambrogio † 397 d.C.
Which certainly He did not do, because He was unable to heal when absent, but that He might set them an example of imitating His humility. He would not go to the son of the nobleman, lest He should seem thereby to have respected his riches; He went immediately here, that He might not seem to have despised the low estate of a centurion’s servant. But the centurion laying aside his military pride puts on humility, being both willing to believe and eager to honour; as it follows, And when he was not far off, he sent unto him, saying, Trouble not, thyself: for I am not worthy, &c. For by the power not of man, but of God, he supposed that health was given to man. The Jews indeed alleged his worthiness; but he confessed himself unworthy not only of the benefit, but even of receiving the Lord under his roof, For I am not worthy that thou shouldest enter under my roof.
san Giovanni Crisostomo † 407 d.C. ubi sup.
For as soon as he was freed from the annoyance of the Jews, he then sends, saying, Think not that it was from negligence I came not unto Thee, but I counted myself unworthy to receive Thee in my house.
sant'Ambrogio † 397 d.C.
But Luke well says, that friends were sent by the centurion to meet our Lord, lest by his own coming he might seem both to embarrass our Lord, and to have called for a requital of good offices. Hence it follows, Wherefore neither thought I myself worthy to come unto thee, but say in a word, and my servant shall be healed.
san Giovanni Crisostomo † 407 d.C. ubi sup.
Here observe that the centurion held a right opinion concerning the Lord; he said not, pray, but, command; and in doubt lest He should from humility refuse him, he adds, For I also am a man set under authority, &c.
san Beda † 735 d.C.
He says that he though a man subject to the power of the tribune or governor, yet has command over his inferiors, that it might be implied that much more is He who is God, able not only by the presence of His body, but by the services of His angels, to fulfil whatever He wishes. For the weakness of the flesh or the hostile powers were to be subdued both by the word of the Lord and the ministry of the angels. And to my servant, Do this, &c.
san Giovanni Crisostomo † 407 d.C. contra Anom. Hom. 17.
We must here remark, that this word, Fac, signifies a command given to a servant. So God when He wished to create man, said not to the Only-begotten, “Make man,” but, Let us make man, that by the form of unity in the words he might make manifest the equality of the agents. Because then the centurion considered in Christ the greatness of His dominion, therefore saith He, say in a word. For I also say to my servant. But Christ blames him not, but confirmed his wishes, as it follows, When Jesus heard these things, he marvelled.
san Beda † 735 d.C.
But who had wrought this very faith in him, save He who marvelled? But supposing another had done it, why should He marvel who foreknew it? Because then the Lord marvels, it signifies that we must marvel. For all such feelings when they are spoken of God, are the tokens not of a wonder-struck mind, but of a teaching master.
san Giovanni Crisostomo † 407 d.C. Hom. 27. in Matt.
But that you might see plainly that the Lord said this for the instruction of others, the Evangelist wisely explains it, adding, Verily I say unto you, I have not found so great faith, no, not in Israel.
sant'Ambrogio † 397 d.C.
And indeed if you read it thus, “In none in Israel have I found so great faith,” the meaning is simple and easy. But if according to the Greek, “Not even in Israel have I found so great faith,” faith of this kind is preferred even to that of the more elect, and those that see God.
san Beda † 735 d.C.
But he speaks not of Patriarchs and Prophets in times far back, but of the men of the present age to whom the faith of the centurion is preferred, because they were instructed in the precepts of the Law and the Prophets, but he with no one to teach him of his own accord believed.
sant'Ambrogio † 397 d.C.
The faith of the master is proved, and the health of the servant established, as it follows, And they that were sent returning to the house, found the servant whole that had been sick. It is possible then that the good deed of a master may advantage his servants, not only through the merit of faith, but the practice of discipline.
san Beda † 735 d.C.
Matthew explains these things more fully, saying, that when our Lord said to the centurion, Go thy way, and as thou hast believed, so be it done unto thee, the servant was healed in the self-same hour. But it is the manner of the blessed Luke, to abridge or even purposely to pass by whatever he sees plainly set forth by the other Evangelists, but what he knows to be omitted by them, or briefly touched upon, to more carefully explain.
sant'Ambrogio † 397 d.C.
Mystically, by the centurion’s servant is signified that the Gentile people who were enthralled by the chain of worldly bondage, and diseased with deadly passions, are to be healed by the mercy of the Lord.
san Beda † 735 d.C.
But the centurion, whose faith is preferred to Israel, represents the elect from the Gentiles, who as it were attended by their hundred soldiers, are exalted by their perfection of spiritual virtues. For the number hundred, which is transferred from the left to the righta, is frequently put to signify the celestial life. These then must pray to the Lord for those who are still oppressed with fear, in the spirit of bondage. But we of the Gentiles who believe can not ourselves come to the Lord, whom we are unable to see in the flesh, but ought to approach by faith; we must send the elders of the Jews, that is, we must by our suppliant entreaties gain as patrons the greatest men of the Church, who have gone before us to the Lord, who bearing us witness that we have a care to build up the Church, may intercede for our sins. It is well said that Jesus was not far from the house, for his salvation is nigh unto them that fear him, and he who rightly uses the law of nature, in that he does the things which he knows to be good, approaches nigh unto Him who is good.
sant'Ambrogio † 397 d.C.
But the centurion wished not to trouble Jesus, for Whom the Jewish people crucified, the Gentiles desire to keep inviolate from injury, and (as touching a mystery) he saw that Christ was not yet able to pierce the hearts of the Gentiles.
san Beda † 735 d.C.
The soldiers and servants who obey the centurion, are the natural virtues which many who come to the Lord will bring with them in great numbers.
Teofilatto † 1107
Or in another way. The centurion must be understood as one who stood foremost among many in wickedness, as long as he possesses many things in this life, i. e. is occupied with many affairs or concerns. But he has a servant, the irrational part of the soul, that is, the irascible and concupiscent part. And he speaks to Jesus, the Jews acting as mediators, that is, the thoughts and words of confession, and immediately he received his servant whole.
Il testo latino
Titus
Cum perfectioribus documentis suos refecisset discipulos, vadit Capharnaum, ibi prodigiosa operaturus; unde dicitur cum autem implesset omnia verba sua in aures plebis, intravit in Capharnaum
Augustinus de Cons. Evang
Hic intelligendum est quia non ante quam haec verba terminasset intravit, sed non esse expressum post quantum temporis intervallum, cum istos sermones terminasset, intraverit Capharnaum: ipso quippe intervallo leprosus ille mundatus est, quem suo loco Matthaeus interponit
Ambrosius
Pulchre autem ubi praecepta complevit, formam docet suorum praeceptorum exequi: nam statim gentilis centurionis servus domino curandus offertur; unde sequitur centurionis autem cuiusdam servus male habens, erat moriturus, qui illi erat pretiosus. Quod moriturum dixerit, Evangelista non fefellit; moriturus enim erat, nisi fuisset sanatus a Christo
Eusebio
Strenuus siquidem in bellis erat iste centurio, et militibus Romanis praefectus. Quia vero specialis serviens eius domi languens iacebat, considerans quales salvator erga ceteros virtutes agebat sanando languidos, et iudicans quod non secundum vires humanas haec agebantur miracula, mittit ad eum ut ad Deum, non habito respectu ad apparens organum, quo cum hominibus conversabatur; unde sequitur et cum audisset de Iesu, misit ad eum seniores Iudaeorum, rogans eum ut veniret, et salvaret servum suum
Augustinus de Cons. Evang
Quomodo ergo verum erit quod Matthaeus narrat: accessit ad eum quidam centurio, cum ipse non accesserit? Ubi diligenter advertentes intelligamus, Matthaeum non deseruisse usitatum modum loquendi: si enim ipsa perventio usitate dicitur per alios fieri, quanto magis accessus per alios fieri potest? Non ergo absurde Matthaeus per alios facto accessu centurionis ad dominum, compendio dicere voluit, ipsum potius accessisse ad Christum, quam illos per quos verba sua misit: quia quo magis credidit, eo magis accessit
Chrysostomus in Matthaeum
Qualiter etiam Matthaeus dicit quod ipse dixit: non sum dignus ut intres sub tectum meum; Lucas autem hic dicit, quoniam rogat ut veniat? Sed mihi videtur quod Lucas significat nobis Iudaicas blanditias. Credibile enim est ut cum vellet abire centurio, retraheretur a Iudaeis blandientibus, et dicentibus, quia nos euntes ducemus eum: unde et eorum preces adulationibus plenae sunt; sequitur enim at illi cum venissent ad Iesum, rogabant eum sollicite, dicentes: quia dignus est ut hoc illi praestes: diligit enim gentem nostram, et synagogam ipse aedificavit nobis. Decebat quidem ipsos dicere, quoniam ipse volebat venire et supplicare; nos autem detinuimus, calamitatem videntes, et cadaver quod in domo iacebat, aut promere fidei eius immensitatem; sed nolebant propter invidiam fidem viri detegere; ne magnus aliquis esse videretur cui preces porriguntur. Quod autem Matthaeus significat ipsum Israelitam non esse, Lucas vero dicit quoniam aedificavit synagogam, non est contrarium; potuit enim et Iudaeus non esse, et synagogam construxisse
Beda
In hoc autem ostendunt, quia sicut nos Ecclesiam, sic etiam illi synagogam non conventum solummodo fidelium, sed etiam locum quo conveniebant sint soliti appellare
Eusebio
Et seniores quidem Iudaeorum pro modicis sumptibus ad opus synagogae datis gratiam poscunt; sed dominus non propter hoc, sed pro maiori causa, volens scilicet generare credulitatem in cunctis mortalibus per suam virtutem, seipsum exhibuit; unde sequitur Iesus autem ibat cum illis
Ambrosius
Quod utique non ideo faciebat quia absens curare non poterat; sed ut formam tibi daret humilitatis imitandae, ad reguli filium noluit pergere, ne videretur magis divitiis detulisse; hic ipse perrexit, ne videretur in centurionis famulo conditionem despexisse servilem. Centurio vero militari tumore deposito, reverentiam sumit, et ad fidem facilis, et ad honorificentiam promptus; unde sequitur et cum non longe esset a domo, misit ad eum centurio amicos, dicens: domine, noli vexari. Non enim hominis, sed Dei potestate coniecit dari a Christo hominibus sanitatem. Iudaei quidem dignitatem eius praetenderant; iste vero indignum se asseruit non solum beneficii, sed etiam susceptionis domini: non enim dignus sum ut sub tectum meum intres
Chrysostomus in Matthaeum
Postquam enim liberatus est a Iudaeorum taedio, tunc mittit dicens: ne putes prae taedio me non venisse; sed indignum reputavi te domi recipere
Ambrosius
Bene autem Lucas in occursum amicos dicit esse a centurione transmissos, ne praesentia sua, et generare domini verecundiam videretur, et officio provocasse; unde sequitur propter quod et meipsum non sum dignum arbitratus ut venirem ad te; sed dic tantum verbo, et sanabitur puer meus
Chrysostomus
Ubi attende centurionem debitam opinionem habentem de domino: non enim dixit: ora; sed tantummodo: iube, dubitans ne se humiliando renueret. Subdit nam et ego homo sum sub potestate constitutus, habens sub me milites; et dico huic: vade, et vadit; et alii: veni, et venit; et servo meo: fac hoc, et facit
Beda
Hominem se potestati vel tribuni vel praesidis subditum dicit; imperare tamen minoribus: ut subaudiatur, eum multo magis qui Deus sit, non per adventum tantum corporis, sed per Angelorum ministeria posse implere quod vellet: repellendae enim erant vel infirmitates corporum, vel fortitudines contrariae, et verbo domini, et ministeriis Angelorum
Chrysostomus
Est autem hic notandum, quod hoc verbum fac imperium designat dictum servo. Ob hoc Deus cum hominem vellet creare non ait unigenito: fac hominem; sed faciamus hominem, ut per formam consensus verborum declaret aequiparantiam. Quia ergo in Christo considerabat excellentiam dominii, ob hoc ait dic verbo: nam et ego dico servo meo, et cetera. Christus autem non eum reprehendit, sed eius intentionem roboravit; unde sequitur quo audito Iesus miratus est
Beda
Sed quis in illo fecerat ipsam fidem nisi ille qui admirabatur? Sed et si alius eam fecisset, quid miraretur qui praescius erat? Quod ergo miratur dominus, nobis mirandum esse significat: omnes enim tales motus cum de Deo dicuntur, non perturbati animi signa sunt, sed docentis magistri
Chrysostomus
Ut autem liqueat tibi quod dominus hoc ideo dixit ut alios instruat, prudenter Evangelista hoc aperiens subdit amen dico vobis, nec in Israel tantam fidem inveni
Ambrosius
Et quidem si sic legas: in nullo tantam fidem inveni in Israel, simplex intellectus et facilis est; si vero iuxta Graecos: nec in Israel tantam fidem inveni, fides huiusmodi etiam electioribus, et Deum videntibus antefertur
Beda
Non autem de omnibus retro patriarchis et prophetis, sed de praesentis aevi loquitur hominibus; quibus ideo centurionis fides antefertur, quia illi legis prophetarumque monitis edocti, hic autem nemine docente sponte credidit
Ambrosius
Probatur autem fides domini, et servi sanitas roboratur; unde sequitur et reversi qui missi fuerant domum, invenerunt servum qui languerat sanum. Potest ergo meritum domini et famulis suffragari, non solum fidei merito, sed et studio disciplinae
Beda
Plenius autem haec explicat Matthaeus, quod dicente domino centurioni: vade, sicut credidisti fiat tibi, sanatus sit puer ex illa hora. Sed beato Lucae moris est, quod plene viderit ab aliis Evangelistis exposita abbreviare, vel etiam de industria praeterire; quae vero ab eis omissa vel breviter cognoverit tacta, dilucidare solertius
Ambrosius
Mystice autem servo centurionis populus nationum, qui mundanae servitutis vinculis tenebatur, aeger lethalibus passionibus, beneficio domini sanandus exprimitur
Beda
Centurio autem, cuius fides Israeli praefertur, electos a gentibus ostendit; qui quasi centenario milite stipati virtutum spiritualium sunt perfectione sublimes: numerus enim centenarius, qui de laeva transfertur ad dexteram, in caelestis vitae significationem poni consuevit. Tales ergo pro his necesse est ut domino supplicent qui adhuc spiritu servitutis premuntur; nos autem, qui de gentibus credimus, non ipsi ad dominum venire possumus, quem in carne videre non valemus; sed ad eum accedere debemus per fidem. Seniores autem Iudaeorum mittere, hoc est summos Ecclesiae viros, qui nos ad dominum praecesserunt, suppliciter obsecrando patronos acquirere, qui nobis testimonium reddentes, quod Ecclesiam aedificare curemus, pro nostris peccatis intercedant. Pulchre autem dicitur quia Iesus non longe erat a domo, quia prope timentes eum salutare ipsius; et qui naturali lege recte utitur, quo bona quae novit operatur, eo illi qui bonus est appropiat
Ambrosius
Non vult autem Iesum vexari centurio; quia quem Iudaeorum populus crucifixit, inviolatum ab iniuria manere desiderat populus nationum; et, quod ad mysterium spectat, vidit in pectora adhuc gentilium non esse penetrabilem Christum
Beda
Milites autem et servi, qui centurioni obediunt, virtutes sunt naturales, quarum copiam multi ad dominum venientes deferunt secum
Theophylactus
Vel aliter. Centurio est intellectus, qui multorum in militia princeps existit, dum multas in hac vita res habet. Habet autem servum infirmum, irrationabilem animae partem, irascibilem et concupiscibilem dico. Et mittit ad Iesum mediatores Iudaeos, idest confessionis cogitationes et verba; et confestim suscipit servum sanum
7:11
san Cirillo di Alessandria † 444 d.C.
The Lord joins one miracle upon another. In the Former instance He came indeed when called for, but in this He came self-invited; as it is said, And it came to pass the day after that he went into a city called Nain.
san Beda † 735 d.C.
Nain is a city of Galilee, within two miles of mount Tabor. But by the divine counsel there were large multitudes accompanying the Lord, that there might be many witnesses of so great a miracle. Hence it follows, And his disciples went with him, and much people.
san Gregorio di Nissa † 395 d.C. Tract. de Anima et Res. Post med.
Now the proof of the resurrection we learn not so much from the words as from the works of our Saviour, who, beginning His miracles with the less wonderful, reconciled our faith to far greater. First indeed in the grievous sickness of the centurion’s servant, He verged upon the power of resurrection; afterwards with a higher power he led men to the belief in a resurrection, when He raised the widow’s son, who was carried out to be buried; as it is said, Now when he came nigh to the gate of the city, behold, there was a dead man carried out, the only son of his mother.
Tito di Bostra † 378 d.C.
But some one will say of the centurion’s servant, that he was not going to die. That such an one might restrain his rash tongue, the Evangelist explains that the young man whom Christ came upon was already dead, the only son of a widow. For it follows, And she was a widow, and much people of the city was. with her.
san Gregorio di Nissa † 395 d.C. de hom. Opif. c. 25.
He has told us the sum of misery in a few words. The mother was a widow, and had no further hope of having children, she had no one upon whom she might look in the place of him that was dead. To him alone she had given suck, he alone made her home cheerful. All that is sweet and precious to a mother, was he alone to her.
san Cirillo di Alessandria † 444 d.C.
These were sufferings to excite compassion, and which might well affect to mourning and tears, as it follows, And when the Lord saw her, he had compassion on her, saying, Weep not.
san Beda † 735 d.C.
As if He said, Cease to weep for one as dead, whom you shall soon see rise again alive.
san Giovanni Crisostomo † 407 d.C. Tit. Bost.
But when He bids us cease from weeping Who consoles the sorrowful, He tells us to receive consolation from those who are now dead, hoping for their resurrection. But life meeting death stops the bier, as it follows, And he came.
san Cirillo di Alessandria † 444 d.C.
He performs the miracle not only in word, but also touches the bier, to the end that you might know that the sacred body of Christ is powerful to the saving of man. For it is the body of Life and the flesh of the Omnipotent Word, whose power it possesses. For as iron applied to fire does the work of fire, so the flesh, when it is united to the Word, which quickens all things, becomes itself also quickening, and the banisher of death.
Tito di Bostra † 378 d.C. non occ.
But the Saviour is not like to Elias mourning over the son of the widow of Sarepta, (1 Kings 17) nor as Elisha who laid his own body upon the body of the dead, (2 Kings 4) nor as Peter who prayed for Tabitha, (Acts 9:40) but is none other than He who calls those things which be not, as though they were, who can speak to the dead as to the living, (Rom. 4:17) as it follows, And he said, Young man
san Gregorio di Nissa † 395 d.C. ubi sup.
When He said, Young man, He signified that he was in the flower of his age, just ripening into manhood, who but a little while before was the sight of his mother’s eyes, just entering upon the time of marriage, the scion of her race, the branch of succession, the staff of her old age.
Tito di Bostra † 378 d.C.
But straightway he arose to whom the command was made. For the Divine power is irresistible; there is no delay, no urgency of prayer, as it follows, And he that was dead sat up, and began to speak, and he gave him to his mother. These are the signs. of a true resurrection, for the lifeless body cannot speak, nor would the mother have carried back to her house her dead and lifeless son.
san Beda † 735 d.C.
But well does the Evangelist testify that the Lord is first moved with compassion for the mother, and then raises her son, that in the one case He might set before us for our imitation an example of piety, in the other He might build up our belief in His wonderful power. Hence it follows. And there came a fear upon all, and they glorified God, &c.
san Cirillo di Alessandria † 444 d.C.
This was a great thing in an insensible and ungrateful people. For in a short time afterward they would neither esteem Him as a prophet, nor allow that He did aught for the public good. But none of those that dwelt in Judæa were ignorant of this miracle, as it follows, And this rumour of him went forth throughout all Judæa.
san Massimo † 662 d.C. non occ.
But it is worthy of remark, that seven resurrections are related before our Lord’s, of which the first was that of the son of the widow of Sarepta, (1 Kings 17) the second of the Shunamite’s son, (2 Kings 4) the third which was caused by the remains of Elisha, (2 Kings 13) the fourth which took place at Nain, as is here related, the fifth of the ruler of the Synagogue’s daughter, (Mark 5) the sixth of Lazarus, (John 11) the seventh at Christ’s passion, for many bodies of the saints arose. (Mat. 27.) The eighth is that of Christ, who being free from death remained beyond for a sign that the general resurrection which is to come in the eighth age shall not be dissolved by death, but shall abide never to pass away.
san Beda † 735 d.C.
But the dead man who was carried without the gate of the city in the sight of many, signifies a man rendered senseless by the deadening power of mortal sin, and no longer concealing his soul’s death within the folds of his heart, but proclaiming it to the knowledge of the world, through the evidence of words or deeds as through the gate of the city. For the gate of the city, I suppose, is some one of the bodily senses. And he is well said to be the only son of his mother, for there is one mother composed of many individuals, the Church, but every soul that remembers that it is redeemed by the death of the Lord, knows the Church to be a widow.
sant'Ambrogio † 397 d.C.
For this widow surrounded by a great multitude of people seems to be more than the woman who was thought worthy by her tears to obtain the resurrection of her only son, because the Church recalls the younger people from the funeral procession to life by the contemplation of her tears, who is forbid to weep for him to whom resurrection was promised.
san Beda † 735 d.C.
Or the dogma of Novatus is crushedb, who endeavouring to do away with the purifying of the penitent, denies that the mother Church, weeping for the spiritual extinction of her sons, ought to be consoled by the hope of their restoration to life.
sant'Ambrogio † 397 d.C.
This dead man was borne on the bier by the four material elements to the grave, but there was a hope of his rising again because he was borne on wood, which though before it did not benefit us, yet after Christ had touched it, began to profit unto life, that it might be a sign that salvation was to be extended to the people by the wood of the cross. For we lie lifeless on the bier when either the fire of immoderate desire bursts forth, or the cold moisture breaks out, and through the sluggish state of our earthly body the vigour of our minds waxes dull.
san Beda † 735 d.C.
Or the coffin on which the dead is carried is the ill at ease conscience of a desperate sinner. But they who carry him to be buried are either unclean desires, or the allurements of companions, who stood when our Lord touched the bier, because the conscience, when touched by dread of the judgment from on high, often checking its carnal lusts, and those who unjustly praise, returns to itself, and answers its Saviour’s call to life.
sant'Ambrogio † 397 d.C.
If then thy sin is so heavy that by thy penitential tears thou canst not thyself wash it out, let the mother Church weep for thee, the multitude standing by; soon shalt thou rise from the dead and begin to speak the words of life; they all shall fear, (for by the example of one all are corrected;) they shall also praise God who has given us such great remedies for escaping death.
san Beda † 735 d.C.
But God has visited His people not only by the one incarnation of His Word, but by ever sending It into our hearts.
Teofilatto † 1107
By the widow also you may understand a soul that has lost her husband in the divine word. Her son is the understanding, which is carried out beyond the city of the living. Its coffin is the body, which some indeed have called the tomb. But the Lord touching him raises him up, causing him to become young, and rising from sin he begins to speak and teach others. For before he would not have been believed.
Il testo latino
Cyrillus
Mira dominus miris annectit; et supra quidem accersitus occurrit, hic vero non vocatus accedit; unde dicitur et factum est, deinceps ibat in civitatem quae vocatur Naim
Beda
Naim est civitas Galilaeae in secundo milliario montis Thabor. Divino autem nutu multa turba dominum comitatur, ut multi essent tanti miraculi testes; unde sequitur et ibant cum illo discipuli eius et turba copiosa
Gregorius Nyssenus
Resurrectionis autem experimentum non ita verbis sicut operibus a salvatore didicimus, qui ab inferioribus inchoans opus miraculi, fidem nostram assuefacit ad maiora. Primo quidem in aegritudine desperata servi centurionis, resurrectionis incepit potestatem; post haec altiori potestate ducit homines ad fidem resurrectionis, dum suscitavit filium viduae, qui ferebatur ad monumentum; unde sequitur cum autem appropinquaret portae civitatis, ecce defunctus efferebatur filius unicus matris suae. Diceret enim aliquis de puero centurionis, quod moriturus non erat: ut igitur temerariam linguam compesceret, iam defuncto iuveni Christum obviare fatetur unico filio viduae; nam sequitur et haec vidua erat, et turba civitatis multa cum illa. Aerumnae molem brevibus verbis explicuit. Mater vidua erat, et non sperabat ulterius filios procreare; non habebat in quem aspectum dirigeret vice defuncti; hunc solum lactaverat, solus aderat alacritatis causa in domo; quicquid matri dulce ac pretiosum, hic solus extiterat
Cyrillus
Miseranda passio, et ad fletum et lacrymas potens provocare. Unde sequitur quam cum vidisset dominus, misericordia motus super eam, dixit illi: noli flere
Beda
Quasi dicat: desiste quasi mortuum flere, quem mox vivum resurgere videbis
Chrysostomus
Iubens autem cessare a lacrymis qui consolatur moestos, monet nos praesentibus defunctis consolationem recipere, resurrectionem sperantes. Tenet autem feretrum vita obvians morti; unde sequitur et accessit, et tetigit loculum; hi autem qui portabant steterunt
Cyrillus in Ioannem
Ideo autem non solo verbo peragit miraculum, sed et feretrum tangit, ut cognoscas efficax esse sacrum Christi corpus ad humanam salutem: est enim corpus vitae, et caro verbi omnipotentis, cuius habet virtutem: sicut enim ferrum adiunctum igni perficit opus ignis, sic postquam caro unita est verbo quod vivificat omnia, ipsa quoque facta est vivificativa, et mortis expulsiva
Titus
Non autem salvator similis est Eliae deflenti filium Sareptanae, nec qualis Eliseus, qui proprium corpus applicuit corpori defuncti, nec qualis est Petrus, qui pro Thabita oravit; sed ipse est qui non entia velut entia vocat, qui mortuos ut vivos alloqui potest; unde sequitur et ait: adolescens, tibi dico: surge
Gregorius Nyssenus
Qui dixit adolescentem, florentis significavit temporis horam, primam producentem lanuginem: qui paulo ante muliebris erat maternorum oculorum aspectui, iam aspirans ad tempus sponsalium, virga generis, successionis ramus, baculus senectutis
Titus
Incunctanter autem erectus est cui sunt mandata directa: divina enim potestas est irrefragabilis: nulla mora, nulla orationum instantia; unde sequitur et resedit qui erat mortuus, et coepit loqui; et dedit illum matri suae. Indicia sunt haec verae resurrectionis: corpus enim exanime loqui non potest; nec reportasset mulier ad domum defunctum filium inanimatum
Beda
Pulchre autem Evangelista dominum prius misericordia motum esse super matre, ac sic filium resuscitare testatur, ut in uno nobis exemplum imitandae pietatis ostenderet, in altero fidem mirandae potestatis astrueret; unde sequitur accepit autem omnes timor, et magnificabant Deum, dicentes: quia propheta magnus surrexit in nobis, et quia Deus visitavit plebem suam
Cyrillus
Hoc magnum fuit in populo insensibili et ingrato: post modicum enim nec prophetam, nec ad utilitatem populi procedere ipsum existimavit. Neminem autem habitantium Iudaeam hoc miraculum latuit; unde sequitur et exiit hic sermo in universam Iudaeam, et in omnem circa regionem
Ambrosius
Idoneum autem est dicere, quod septem resurrectiones ante dominicam narrantur; quarum prima est filii Sareptanae, secunda filii Sunamitis, tertia quae facta est in reliquiis Elisei, quarta quae facta est in Naim, quinta filiae archisynagogi, sexta Lazari, septima in Christi passione, multa namque corpora sanctorum surrexerunt; octava est Christi, qui expers mortis remansit ulterius, in signum quod communis resurrectio, quae futura est in octava aetate, non tolletur morte, sed indissolubilis permanebit
Beda
Defunctus autem qui extra portam civitatis multis est intuentibus elatus, significat hominem lethali funere criminum soporatum, et animae mortem non cordis adhuc cubili tegentem, sed ad multorum notitiam per locutionis operisve indicium, quasi per civitatis ostia, propalantem. Portam enim civitatis puto aliquem de sensibus esse corporalibus: qui bene filius unicus matris suae fuisse perhibetur, quia una est ex multis personis collecta mater Ecclesia: viduam autem esse Ecclesiam, omnis anima quae se domini morte redemptam meminit, agnoscit
Ambrosius
Hanc enim viduam populorum turba circumseptam plus video esse quam feminam, quae resurrectionem unici adolescentis filii a pompa funeris revocat ad vitam, quarum contemplatione lacrymarum, quae flere prohibetur eum cui resurrectio debebatur
Beda
Vel Novati dogma confunditur, qui dum poenitentium mundationem evacuare conatur, matrem Ecclesiam de natorum suorum spirituali extinctione plorantem spe vitae reddendae negat consolari debere
Ambrosius
Hic autem mortuus in loculo materialibus quatuor ad sepulchrum ferebatur elementis; sed spem resurgendi habebat, quia ferebatur in ligno; quod etsi nobis ante non proderat, tamen posteaquam Christus id tetigit, proficere coepit ad vitam; ut esset iudicio salutem populo per crucis patibulum refundendam. In secreto enim iacemus exanimes, cum vel ignis immodicae cupiditatis exaestuat, vel frigidus humor exundat, et pigra quadam corporis habitudine vigor hebetatur animorum
Beda
Vel loculus in quo mortuus effertur, male secura desperati peccatoris conscientia est: qui vero sepeliendum portant, vel immunda desideria, vel blandimenta sunt sociorum; qui, domino loculum tangente, steterunt: quia superni formidine iudicii tacta conscientia, carnales saepe voluptates et iniuste laudantes coercens ad se revertitur, vocantique ad vitam respondet salvatori
Ambrosius
Si ergo grave peccatum est, quod poenitentiae tuae lacrymis ipse lavare non possis, fleat pro te mater Ecclesia, assistat et turba; iam resurges a funere, et incipies vitalia loqui, timebunt omnes; unius enim exemplo omnes corriguntur: laudabunt etiam Deum, qui tanta nobis remedia vitandae mortis indulsit
Beda
Visitavit autem Deus plebem suam, non solum semel verbum suum incorporando, sed semper in corda mittendo
Theophylactus
Viduam etiam potes intelligere animam virum amittentem, idest divinum sermonem: filius enim est intellectus, qui extra civitatem effertur viventium; loculus eius est corpus eius, quod quidam dixerunt esse sepulchrum: tangens autem eum dominus levat ipsum, iuvenescere faciens eum qui surgens a peccato incipit loqui et alios edocere: non enim prius ei crederetur
7:18
san Cirillo di Alessandria † 444 d.C.
Certain of His disciples relate to the holy Baptist the miracle which was known to all the inhabitants of Judæa and Galilee, as it follows, And they told John, &c.
san Beda † 735 d.C.
Not, as it seems to me, in simpleness of heart, but provoked by envy. For in another place also they complain, Rabbi, he that was with thee beyond Jordan, behold the same baptizeth, and all men come unto him. (John 3:26.)
san Giovanni Crisostomo † 407 d.C.
But we are then most raised up to Him when we are fallen into straits. John therefore, being cast into prison, takes the opportunity, when his disciples were most in need of Jesus, to send them to Christ. For it follows, And John calling two of his disciples sent them to Jesus, saying, Art thou he that should come, &c.
san Beda † 735 d.C.
He says not, Art thou He that hast come, but, Art thou he that should come. The sense is, Tell me who am to be slain by Herod, and about to descend into hell, (ad inferna) whether I should announce Thee to the souls below as I have announced Thee to those above? or is this not befitting the Son of God, and Thou art going to send another for these sacraments?
san Cirillo di Alessandria † 444 d.C.
But we must altogether disallow such an opinion. For no where do we find the Holy Scriptures stating that John the Baptist foretold to those souls in hell the coming of our Saviour. It is also true to say, that the Baptist was not ignorant of the wonderful mystery of the incarnation of the Only-Begotten, and so also along with the other things had known this, that our Lord was about to preach the Gospel to those who were in hell, after He had tasted death for all living as well as dead. But since the word of holy Scripture indeed declared that Christ would come as the Lord and Chief, but the others were sent as servants before Him, therefore was the Lord and Saviour of all called by the prophets, He who cometh, or Who is to come; according to that, Blessed is he who cometh in the name of the Lord; (Ps. 118:26.) and, A little while, and he who is to come shall come, and will not tarry. (Hab. 2:3.) The blessed Baptist therefore, receiving as it were this name from Holy Scripture, sent certain of his disciples to seek whether it was indeed He who cometh, or, Who is to come.
sant'Ambrogio † 397 d.C.
But how could it come to pass, that Him of whom he said, Behold him who taketh away the sins of the world, he should still not believe to be the Son of God? For either it is presumption to attribute to Christ a divine action ignorantly, or it is unbelief to have doubted concerning the Son of God. But some suppose of John himself that he was indeed so great a prophet as to acknowledge Christ, but still as not a doubting, but pious, prophet disbelieved that He would die, whom he believed was about to come. Not therefore in his faith but in his piety, he doubted; as Peter also, when he said, Be it far from thee, Lord; this shall not be unto thee. (Mat 16:22.)
san Cirillo di Alessandria † 444 d.C. Thes. lib. 11. c. 4.
Or he asks the question by economy. For as the forerunner he knew the mystery of Christ’s passion, but that his disciples might be convinced how great was the excellence of the Saviour, he sent the more understanding of them, instructing them to enquire and learn from the very words of the Saviour, whether it was He who was expected; as it is added, But when the men were come unto him, they said, John the Baptist hath sent us unto thee, saying, Art thou He, &c. But He knowing as God with what intention John had sent them, and the cause of their coming, was at the time performing many miracles, as it follows, And in the same hour he healed many of their infirmities, &c. He said not positively to them I am he, but rather leads them to the certainty of the fact, in order that receiving their faith in Him, with their reason agreeing thereto, they might return to him who sent them. Hence He made not answer to the words, but to the intention of him who sent them; as it follows, And Jesus answering said unto them, Go your way, and tell John what things you have seen and heard: as if He said, Go and tell John the things which ye have heard indeed through the Prophets, but have seen accomplished by Me. For He was then performing those things which the Prophets prophesied He would do; that is of which it is added, For the blind see, the lame walk.
sant'Ambrogio † 397 d.C.
An ample testimony surely by which the Prophet might recognise the Lord. For of the, Lord Himself it was prophesied, that the Lord giveth food to the hungry, raiseth up them that are bowed down, looseth the prisoners, openeth the eyes of the blind, and that he who doeth these things shall reign for ever. (Ps. 146:7–10.) Such then are not the tokens of human, but divine power. But these are found seldom or not at all before the Gospel. Tobias alone received sight, and this was the cure of an Angel, not of a man. (Tob. 11.) Elias raised the dead, but he prayed and wept, our Lord commanded. (1 Kings 17) Elisha caused the cleansing of a leper: yet then the cause was not so much in the authority of the command as in the figure of the mystery. (2 Kings 5.)
Teofilatto † 1107
These are also the words of Elias, saying, The Lord himself shall come and save us. Then the eyes of the blind shall be opened, and the ears of the deaf shall be unstopped. Then shall the lame man leap as an hart. (Isa. 35:4–6.)
san Beda † 735 d.C.
And what is not less than these, the poor have the Gospel preached to them, that is, the poor are enlightened by the Spirit, or hidden treasures, that there might be no difference between the rich and the poor. These things prove the faith of the Master, when all who can be saved by Him are equal.
sant'Ambrogio † 397 d.C.
But still these are but slight examples of the testimony to the Lord. The full assurance of faith is the cross of the Lord, His death and burial. Hence He adds, And blessed is he who shall not be offended in me. For the cross may cause offence, even to the elect. But there is no greater testimony than this of a divine person. For there is nothing which seems to be more surpassing the nature of man than that one should offer Himself for the whole world.
san Cirillo di Alessandria † 444 d.C.
Or else, He wished by this to shew that whatever was passing in their hearts, could not be hid from His sight. For they were those who were offended at Him.
sant'Ambrogio † 397 d.C.
But we have before said, that mystically John was the type of the Law, which was the forerunner of Christ. John then sends his disciples to Christ, that they might obtain the filling up of their knowledge, for Christ is the fulfilling of the Law. And perhaps those disciples are the two nations, of whom the one of the Jews believed, the other of the Gentiles believed because they heard. They wished then to see, because blessed are the eyes that see. But when they shall have come to the Gospel, and found that the blind receive their sight, the lame walk, then shall they say, “We have seen with our eyes,” for we seem to ourselves to see Him whom we read of. Or perhaps through the instrumentality (operatrice) of a certain part of our Body a we all seem to have traced out the course of our Lord’s passion; for faith comes through the few to the many. The Law then announces that Christ will come, the writings of the Gospel prove that He has come.
Il testo latino
Cyrillus
Miraculum quod omnes inhabitantes Iudaeam et Galilaeam sciverant, referunt sancto Baptistae quidam ex eius discipulis, unde sequitur et nuntiaverunt Ioanni discipuli eius de omnibus his
Beda
Non simplici corde, ut opinor, sed invidia stimulante: nam et alibi conqueruntur dicentes: Rabbi, qui erat tecum trans Iordanem, ecce hic baptizat; et omnes veniunt ad eum
Chrysostomus
Tunc autem magis ad eum erigimur cum incumbit necessitas: et ideo Ioannes detrusus in carcerem, quando magis discipuli eius indigebant Iesu, tunc mittit eos ad Christum; sequitur enim et convocavit duos de discipulis suis Ioannes, et misit eos ad Iesum, dicens: tu es qui venturus es, an alium expectamus?
Beda
Non ait: tu es qui venisti; sed: tu es qui venturus es? Et est sensus: manda mihi, quia interficiendus ab Herode et ad Inferna descensurus sum, utrum te et Inferis debeam nuntiare, qui superis nuntiavi; an hoc non conveniat filio Dei, et alium ad haec sacramenta missurus es?
Cyrillus
Sed omnino reprobanda est talis opinio: nunquam enim reperimus sacram Scripturam disserere, quod infernalibus praenuntiaverit Baptista Ioannes salvatoris adventum. Illud etiam verum est dicere, quod non ignoravit Baptista virtutem mysterii incarnationis unigeniti; unde et hoc cum aliis noverat quod illuminaturus erat in Inferno manentes, cum pro omnibus gustaverit mortem, tam vivis quam mortuis. Sed quoniam sermo sacrae Scripturae hunc quidem praedixit venturum tamquam Deum et dominum; alii vero missi sunt sicut famuli ante Christum: ideo omnium salvator et dominus a prophetis nominabatur, qui venit vel qui venturus est, secundum illud: benedictus qui venit in nomine domini; et in Habacuc: post modicum qui venturus est veniet et non tardabit. Igitur divinus Baptista quasi nomen accipiens a sacra Scriptura, misit quosdam discipulorum suorum quaesituros an ipse sit qui venit vel qui venturus est
Ambrosius
Sed quomodo fieri posset ut de quo dixerat: ecce qui tollit peccatum mundi, adhuc eum Dei filium esse non crederet? Aut enim insolentiae est ei tribuere divina quae nescit, aut de Dei filio dubitasse perfidiae est. Nonnulli autem de ipso Ioanne intelligunt magnum quidem ita prophetam ut Christum agnosceret; sed tamen non tamquam dubium, sed tamquam pium vatem quem venturum crediderat, non credidisse moriturum. Non igitur fide, sed pietate dubitavit, sicut et Petrus dicens: propitius tibi esto, domine, non fiet hoc
Cyrillus
Vel ex dispensatione interrogat; noverat enim ut praecursor passionis Christi mysterium; sed ut discipulis suis constet quanta sit excellentia salvatoris, ex propriis discipulis prudentiores misit, quos praecepit sciscitari, et viva salvatoris voce conicere, si ipse est qui expectabatur; unde subditur cum autem ad eum venissent viri, dixerunt: Ioannes Baptista misit nos ad te, dicens: tu es qui venturus es, an alium expectamus? Sciens autem ut Deus quo animo misisset eos Ioannes, et causam adventus eorum, tunc temporis egit uberiora miracula; unde sequitur in ipsa autem hora curavit multos a languoribus et plagis et spiritibus malis, et caecis multis donavit visum. Non dicit eis expresse: ego sum; sed ducit eos magis ad rei certitudinem, ut congrua ratione sumentes fidem ipsius revertantur ad eum qui misit eos; unde non ad verba, sed ad propositum mittentis responsum exhibuit; nam sequitur et respondens dixit illis: euntes renuntiate Ioanni quae vidistis et audistis; quasi dicat: narrate Ioanni quae quidem audistis per prophetas, consummari vero vidistis a me: ea enim tunc agebat quae praedixerant prophetae eum facturum; de quibus subditur quia caeci vident, claudi ambulant, leprosi mundantur, surdi audiunt, mortui resurgunt
Ambrosius
Plenum sane testimonium, quo dominum propheta cognosceret: de ipso enim fuerat prophetatum quia dominus dat escam esurientibus, erigit elisos, solvit compeditos, illuminat caecos; et quod qui ista facit, regnabit in aeternum. Ergo non humanae ista, sed divinae virtutis insignia sunt. Huius autem Evangelii exempla vel rara vel nulla inveniuntur: unus Tobias oculos recepit; et haec fuit Angeli, non hominis medicina; Elias mortuum suscitavit; ipse tamen rogavit et flevit, hic iussit; Eliseus leprosum mundari fecit; non tamen ibi valuit praecepti auctoritas, sed mysterii figura
Theophylactus
Sunt enim haec verba Isaiae dicentis: Deus ipse veniet, et salvabit nos. Tunc aperientur oculi caecorum, et aures surdorum patebunt; tunc saliet sicut cervus, claudus
Beda
Et, quod his non minus est, subditur pauperes evangelizantur, pauperes scilicet spiritu vel opibus, intus illuminantur, ut inter divites et egenos in praedicatione nulla distantia sit. Hoc magistri comprobavit veritatem; quando omnis qui apud eum salvari potest, aequalis est
Ambrosius
Sed tamen parva adhuc ista dominicae testificationis exempla: plenitudo fidei crux domini, obitus, sepultura est; unde addidit et beatus est qui non fuerit scandalizatus in me. Crux enim etiam electis scandalum posset afferre; sed nullum hoc maius divinae personae est testimonium; nihil enim est quod magis esse ultra humana videatur, quam totum se obtulisse pro mundo
Cyrillus
Vel per hoc volebat ostendere quod quaecumque versabantur in cordibus eorum, ab oculis ipsius effugere nequiverunt; ipsi enim erant qui scandalizabantur de ipso
Ambrosius
Mystice autem in Ioanne supra diximus typum esse legis, quae praenuntia fuit Christi. Mittit ergo Ioannes discipulos suos ad Christum ut supplementum scientiae consequantur, quia plenitudo legis est Christus: et fortasse isti discipuli sunt duo populi, quorum unus ex Iudaeis credidit, alter ex gentibus, qui ideo credidit, quia audivit. Voluerunt ergo et isti videre: quia beati oculi qui vident. Cum autem venerint ad Evangelium, et cognoverint illuminari caecos, ambulare claudos, tunc dicent: oculis nostris perspeximus: videmur enim nobis vidisse quae legimus: aut fortasse in parte quadam corporis nostri, omnes videmur investigasse dominicae seriem passionis: fides enim per paucos ad plures pervenit. Lex ergo Christum venturum annuntiat, Evangelii Scriptura venisse confirmat
7:24
san Cirillo di Alessandria † 444 d.C. ubi sup.
The Lord, knowing the secrets of men, foresaw that some would say, If until now John is ignorant of Jesus, how did lie shew Him to us, saying, Behold the Lamb of God, which taketh away the sins of the world? To quench therefore this feeling which had taken possession of them, He prevented the injury which might arise from the offence, as it follows, And when the messengers of John were departed, he began to speak unto the people concerning John, what went ye out for to see? A reed shaken in the wind? As if He said, Ye marvelled at John the Baptist, and oftentimes came to see him, passing over long journeys in the desert; surely in vain, if you think him so fickle as to be like a reed bending down whichever way the wind moves it. For such he appeal’s to be, who lightly avows his ignorance of the things which he knows.
Tito di Bostra † 378 d.C. non occ.
But you went not out into the desert, (where there is no pleasantness,) leaving your cities, except as caring for this man.
Un espositore greco Simeon
Now these things were spoken by our Lord after the departure of John’s disciples, for He would not utter the praises of the Baptist while they were present, lest His words should be counted as those of a flatterer.
sant'Ambrogio † 397 d.C.
Not unmeaningly then is the character of John praised there, who preferred the way of righteousness to the love of life, and swerved not through fear of death. For this world seems to be compared to a desert, into which, as yet barren and uncultivated, the Lord says we must not so enter as to regard men puffed up with a fleshly mind, and devoid of inward virtue, and vaunting themselves in the heights of frail worldly glory, as a kind of example and model for our imitation. And such being exposed to the storms of this world, and tossed to and fro by a restless life, are rightly compared to a reed.
Un espositore greco ubi sup.
We have also an infallible testimony to John’s way of life in his manner of clothing, and his imprisonment, into which he never would have been cast had he known how to court princes; as it follows, But what went ye out for to see? A man clothed with soft raiment? Behold they who are gorgeously apparelled, and live delicately, are in kings’ houses. By being clothed with soft raiment, he signifies men who live luxuriously.
san Giovanni Crisostomo † 407 d.C. Hom. 29. in ep. ad Heb.
But a soft garment relaxes the austerity of the soul; and if worn by a hard and rigorous body, soon, by such effeminacy, makes it frail and delicate. But when the body becomes softer, the soul must also share the injury; for generally its workings correspond with the conditions of the body.
san Cirillo di Alessandria † 444 d.C. ubi sup.
How then could a religious strictness, so great that it subdued to itself all fleshly lusts, sink down to such ignorance, except from a frivolity of mind, which is not fostered by austerities, but by worldly delights. If then ye imitate John, as one who cared not for pleasure, award him also the strength of mind, which befits his continence. But if strictness no more tends to this than a life of luxury, why do you, not respecting those who live delicately, admire the inhabitant of the desert, and his wretched garment of camel’s hair.
san Giovanni Crisostomo † 407 d.C. Hom. 37. in Matt.
By each of these sayings He shews John to be neither naturally nor easily shaken or diverted from any purpose.
sant'Ambrogio † 397 d.C.
And although very many become effeminate by the use of softer garments, yet here other garments seem to be meant, namely, our mortal bodies, by which our souls are clothed. Again, luxurious acts and habits are soft garments, but those whose languid limbs are wasted away in luxuries are shut out of the kingdom of heaven, whom the rulers of this world and of darkness have taken captive. For these are the kings who exercise tyranny over those who are their fellows in their own works.
san Cirillo di Alessandria † 444 d.C. ubi sup.
But perhaps it does not concern us to excuse John upon this ground, for you confess that he is worthy of imitation, hence He adds, But what went ye out for to see? A prophet? Verily I say unto you, more than a prophet. For the prophets foretold that Christ would come, but John not only foretold that He would come, but also declared Him to be present, saying, Behold the Lamb of God.
sant'Ambrogio † 397 d.C.
Indeed, greater than a prophet (or more than a prophet) was he in whom the prophets terminate; for many desired to see Him whom he saw, whom he baptized.
san Cirillo di Alessandria † 444 d.C. ubi sup.
Having then described his character by the place where he dwelt, by his clothing, and from the crowds who went to see him, He introduces the testimony of the prophet, saying, This is he of whom it is written, Behold, I send my angel. (Mal. 3:1.)
Tito di Bostra † 378 d.C.
He calls a man an angel, not because he was by nature an angel, for he was by nature a man, but because he exercised the office of an angel, in heralding the advent of Christ.
Un espositore greco ubi sup.
But by the words which follow, Before thy face, he signifies nearness of time, for John appeared to men close to the coming of Christ. Wherefore must he indeed be considered more than a prophet, for those also who in battle fight close to the sides of kings, are their most distinguished and greatest friends.
sant'Ambrogio † 397 d.C.
But he prepared the way of the Lord not only in the order of birth according to the flesh, and as the messenger of faith, but also as the forerunner of His glorious passion. Hence it follows, Who shall prepare thy way before thee.
sant'Ambrogio † 397 d.C.
But if Christ also is a prophet, how is this man greater than all. But it is said, among those born of woman, not of a virgin. For He was greater than those, whose equal he might be in way of birth, as it follows, For I say unto you, of those that are born of woman, there is not a greater prophet than John the Baptist.
san Giovanni Crisostomo † 407 d.C. ubi sup.
The voice of the Lord is indeed sufficient to bear testimony to John’s pre-eminence among men. But any one will find the real facts of the case confirming the same, by considering his food, his manner of life, the loftiness of his mind. For he dwelt on earth as one who had come down from heaven, casting no care upon his body, his mind raised up to heaven, and united to God alone, taking no thought for worldly things; his conversation grave and gentle, for with the Jewish people he dealt honestly and zealously, with the king boldly, with his own disciples mildly. He did nothing idle or trifling, but all things becomingly.
sant’Isidoro di Pelusio † 450 d.C. lib. l. Ep. 33.
John was also greatest among those that are born of women, because he prophesied from the very womb of his mother, and though in darkness, was not ignorant of the light which had already come.
sant'Ambrogio † 397 d.C.
Lastly, so impossible is it that there should be any comparison between John and the Son of God, that he is counted even below the angels; as it follows, But he that is least in the kingdom of God, is greater than he.
san Beda † 735 d.C.
These words may be understood in two ways. For either he called that the kingdom of God, which we have not yet received, (in which are the Angels,) and the very least among them is greater than any righteous man, who bears about a body, which weighs down the soul. Or if by the kingdom of God be meant to be understood the Church of this time, the Lord referred to Himself, who in the time of His birth came after John, but was greater in divine authority, and the power of the Lord. Moreover, according to the first explanation, the distinction is as follows, But he who is least in the kingdom of God, and then it is added, is greater than he. According to the latter, But he who is least, and then added, is greater in the kingdom of God than he.
san Giovanni Crisostomo † 407 d.C. ubi sup.
For He adds this, that the abundant praise of John might not give the Jews a pretext to prefer John to Christ. But do not suppose that he spoke comparatively of His being greater than John.
sant'Ambrogio † 397 d.C.
For He is of another nature, which bears not comparison with human kind. For there can be no comparing of God with men.
san Cirillo di Alessandria † 444 d.C.
But in a mystery, when shewing the superiority of John among those that are born of women, he places in opposition something greater, namely, Himself who was born by the holy Spirit the Son of God. For the kingdom of the Lord is the Spirit of God. Although then as respects works and holiness, we may be inferior to those who attained unto the mystery of the law, whom John represents, yet through Christ we have greater things, being made partakers of the Divine nature.
Il testo latino
Cyrillus
Coniecit dominus, tamquam hominum secreta cognoscens, aliquos dicturos: si usque hodie ignorat Ioannes Iesum, qualiter eum ostendebat nobis, dicens: ecce agnus Dei, ecce qui tollit peccata mundi? Ut igitur sanaret hanc passionem quae eis acciderat, damnum quod ex scandalo procedebat, exclusit; unde dicitur et cum discessissent nuntii Ioannis, coepit dicere de Ioanne ad turbas: quid existis in desertum videre? Arundinem vento agitatam? Quasi dicat: mirati estis de Ioanne Baptista, et pluries perrexistis ad eum, percurrentes tam longa deserti itinera: frustra siquidem, si sic levem ipsum existimatis, ut similis sit arundini declinanti quocumque agitat ventus. Talis enim esse videtur, si quae cognovit, ex levitate se ignorare fatetur
Titus
Non autem existis in desertum, ubi nulla iucunditas, civitatibus omissis, nisi de hoc viro curam gerentes
Graecus
Hoc autem post recessum discipulorum Ioannis dominus dixit: non enim praesentibus eis proferre volebat Baptistae praeconia, ne blandientis verba esse putarentur
Ambrosius
Non otiose autem Ioannis hic persona laudatur, qui vitae amore posthabito, iustitiae formam nec mortis terrore mutavit. Deserto enim mundus hic comparari videtur adhuc sterilis, adhuc incultus; in quem negat nobis dominus ita prodeundum ut mente carnis inflatos, vacuosque virtutis internae viros, et fragili se gloriae saecularis sublimitate iactantes, exemplari quodam et imagine nobis putemus imitandos, quos procellis huius mundi obnoxios vita mobilis inquietat, iure arundini comparandos
Graecus
Est etiam infallibile testimonium vitae Ioannis vestitus cum carcere, in quem detrusus non fuisset, si scivisset favere principibus; unde sequitur sed quid existis videre? Hominem mollibus vestimentis indutum? Ecce qui in veste pretiosa sunt et in deliciis, in domibus regum sunt. Mollibus vestimentis indutus viventes in deliciis significat
Chrysostomus
Mollis autem vestis dissolvit rigidam animam; et si rigidum corpus assumat et asperum, facile per huiusmodi mollitiem delicatum reddit et fragile. Facto vero corpore molliori, necesse est et animam participare laesionem; nam ut plurimum operationes ipsius consonant dispositionibus corporis
Cyrillus
Qualiter ergo tanta sedulitas religionis ut carnales passiones subiceret, ad tantam ignorantiam deveniret, nisi ex mentis levitate, quam non asperitates, sed illecebrae mundanae delectant? Igitur si velut non colentem deliciosa Ioannem imitamini, date ei robur continentiae competens si vero nihil amplius debetur honestae conversationi, quid, omissa reverentia delicatorum, incolam deserti, vileque tegumen et camelorum vellus miramini?
Chrysostomus in Matthaeum
Per utrumque autem dictorum designat, quod Ioannes nec naturaliter, nec facile mobilis erat, nec ulla voluptate flecteretur
Ambrosius
Et quamvis plerosque mollioris cura vestis effeminet, tamen alia videtur hic indumenta significare; humana scilicet corpora, quibus anima nostra vestitur. Sunt autem mollia indumenta deliciosi actus et mores; hi vero quibus fluida deliciis membra solvuntur, regni caelestis extorres sunt; quos rectores mundi huius atque tenebrarum ceperunt: hi sunt enim reges qui dominantur suorum operum aemulos
Cyrillus
Sed forte inconveniens est circa hoc excusare Ioannem; fatemini enim eum imitabilem esse; unde subdit sed quid existis videre? Prophetam? Utique dico vobis: et plusquam prophetam. Prophetae namque praedicabant venturum: hic autem non solum venturum praedicavit, sed et praesentem indicavit, dicens: ecce agnus Dei
Ambrosius
Maior sane propheta, in quo finis est prophetarum: quia multi cupierunt videre quem iste conspexit, quem iste baptizavit
Cyrillus
Cum igitur et a loco et a vestibus et ex concursu hominum morem eius descripserit, introducit prophetae testimonium, dicens hic est, de quo scriptum est, scilicet in Malachia: ecce mitto Angelum meum
Titus
Angelum appellat hominem, non quia natura esset Angelus, homo enim naturaliter erat; sed quia opus Angeli exercebat, nuntiando Christi adventum
Graecus
Quod autem subdit ante faciem tuam, propinquitatem designat: apparuit enim hominibus prope Christi adventum; quapropter et plusquam prophetam ipsum esse existimandum est; nam et hi qui in militiis collaterales sunt regibus, digniores et familiariores sunt
Ambrosius
Viam autem domino non solum nascendi secundum carnem ordine fideique nuntio, sed etiam praecursu quodam paravit passiones; unde sequitur qui praeparabit viam tuam ante te. Si autem et Christus propheta, quomodo maior hic omnibus? Sed inter mulieris, non virginis natos: maior enim iis fuit quibus aequalis poterat esse sorte nascendi; unde sequitur dico enim vobis: maior inter natos mulierum propheta Ioanne Baptista non est
Chrysostomus in Matthaeum
Sufficit quidem domini vox praebens testimonium praeeminentiae Ioannis inter homines; reperiet autem qui vult et rei veritatem consonam, si mensam eius consideraverit, si vitam, si mentis excellentiam: velut enim qui caelitus descendisset, degebat in terra, fere nullam gerens curam de corpore, intellectualiter erectus in caelum, et soli Deo coniunctus, de nullo mundanorum sollicitus; sermo severus et lenis: nam cum populo Iudaeorum viriliter et ferventer, cum rege audacter, cum propriis discipulis leniter conferebat: nil frustra vel leviter, omnia convenienter agebat
Isidorus abbas
Maior etiam inter natos mulierum Ioannes eo quod ab ipso matris utero prophetavit, et positus in tenebris lumen quod iam venerat non ignoravit
Ambrosius
Denique eo usque cum Dei filio non poterit Ioannis esse ulla collatio ut et infra Angelos aestimetur; unde sequitur qui autem minor est in regno Dei, maior est illo
Beda
Haec sententia duobus modis potest intelligi: aut enim regnum Dei appellavit quod nondum accepimus, in quo sunt Angeli, et quilibet in eis minor, maior est quolibet iusto portante corpus, quod aggravat animam; aut si regnum Dei intelligi voluit huius temporis Ecclesiam, seipsum dominus significavit, qui nascendi tempore minor erat Ioanne, maior autem divinitatis auctoritate et potestate dominica: proinde secundum primam expositionem ita distinguitur: qui autem minor est in regno Dei, ac deinde subinfertur maior est illo; secundum posteriorem vero ita: qui autem minor est, ac deinde subinfertur in regno Dei maior est illo
Chrysostomus
Ut enim copia laudum Ioannis occasionem Iudaeis non daret praeferendi Ioannem Christo, hoc subdidit. Ne autem putes quod comparative se dixerit maiorem Ioanne
Ambrosius
Alia enim est ista natura, nec humanis generationibus comparanda: non potest enim homini cum Deo ulla esse collatio
Cyrillus
Mystice autem, cum Ioannis praerogativam ostendit inter natos mulierum, ponit ex opposito aliquid maius eo, scilicet qui per spiritum sanctum natus est filius Dei: regnum enim donum Dei spiritus est. Quamvis ergo secundum operationem et sanctitatem, minores sumus his qui legis mysterium sunt assecuti, quos Ioannes significat: tamen maiora per Christum attingimus, participes facti divinae naturae
7:29
san Giovanni Crisostomo † 407 d.C. Hom. 37. in Matt.
Having declared the praises of John, he next exposes the great fault of the Pharisees and lawyers, who would not after the publicans receive the baptism of John. Hence it is said, And all the people that heard him, and the Publicans, justified God.
sant'Ambrogio † 397 d.C.
God is justified by baptism, wherein men justify themselves confessing their sins. For he that sins and confesses his sin unto God, justifies God, submitting himself to Him who overcometh, and hoping for grace from Him; God therefore is justified by baptism, in which there is confession and pardon of sin.
Eusebio † 339 d.C.
Because also they believed, they justified God, for He appeared just to them in all that He did. But the disobedient conduct of the Pharisees in not receiving John, accorded not with the words of the prophet, That thou mightest be justified when thou speakest. (Ps. 51:4.) Hence it follows, But the Pharisees and lawyers rejected the counsel of God, &c.
san Beda † 735 d.C.
These words were spoken either in the person of the Evangelist, or, as some think, of the Saviour; but when he says, against themselves, he means that he who rejects the grace of God, does it against himself. Or, they are blamed as foolish and ungrateful for being unwilling to receive the counsel of God, sent to themselves. The counsel then is of God, because He ordained salvation by the passion and death of Christ, which the Pharisees and lawyers despised.
sant'Ambrogio † 397 d.C.
Let us not then despise (as the Pharisees did) the counsel of God, which is in the baptism of John, that is, the counsel which the Angel of great counsel searches out. (Is. 9:6. LXX.) No one despises the counsel of man. Who then shall reject the counsel of God?
san Cirillo di Alessandria † 444 d.C.
There was a certain play among the Jewish children of this kind. A company of boys were collected together, who, mocking the sudden changes in the affairs of this life, some of them sang, some mourned, but the mourners did not rejoice with those that rejoiced, nor did those who rejoiced fall in with those that wept. They then rebuked each other in turn with the charge of want of sympathy. That such were the feelings of the Jewish people and their rulers, Christ implied in the following words, spoken in the person of Christ; Whereunto then shall I liken the men of this generation, and to what are they like? They are like to children sitting in the market-place.
san Beda † 735 d.C.
The Jewish generation is compared to children, because formerly they had prophets for their teachers, of whom it is said, Out of the mouths of babes and sucklings hast thou perfected praise.
sant'Ambrogio † 397 d.C.
But the prophets sung, repeating in spiritual strains their oracles of the common salvation; they wept, soothing with mournful dirges the hard hearts of the Jews. The songs were not sung in the market-place, nor in the streets, but in Jerusalem. For that is the Lord’s forum, in which the laws of His heavenly precepts are framed.
san Gregorio di Nissa † 395 d.C. Hom. 6. in Eccl.
But singing and lamentation are nothing else but the breaking forth, the one indeed of joy, the other of sorrow. Now at the sound of a tune played upon a musical instrument, man by the concordant beating of his feet, and motion of his body, pourtrays his inward feelings. Hence he says, We have sung, and ye have not danced; we have mourned to you, and ye have not wept.
sant'Agostino † 430 d.C. de Quæst. Ev. l. ii. q. 11.
Now these words have reference to John and Christ. For when he says, We have mourned, and ye have not wept, it is in allusion to John, whose abstinence from meat and drink signified penitential sorrow; and hence he adds in explanation, For John came neither eating bread, nor drinking wine, and ye say he hath a devil.
san Cirillo di Alessandria † 444 d.C.
They take upon themselves to slander a man worthy of all admiration. They say that he who mortifies the law of sin which is in his members hath a devil.
sant'Agostino † 430 d.C. ubi sup.
But his words, We have piped unto you, and ye have not danced, refer to the Lord Himself, who by using meats and drinks as others did, represented the joy of His kingdom. Hence it follows, The Son of man came eating and drinking, &c.
Tito di Bostra † 378 d.C.
For Christ would not abstain from this food, lest He should give a handle to heretics, who say that the creatures of God are bad, and blame flesh and wine.
san Cirillo di Alessandria † 444 d.C.
But where could they point out the Lord as gluttonous? For Christ is found every where repressing excess, and leading men to temperance. But He associated with publicans and sinners. Hence they said against Him, He is a friend of Publicans and sinners, though He could in no wise fall into sin, but on the contrary was to them the cause of salvation. For the sun is not polluted though sending its rays over all the earth, and frequently falling upon unclean bodies. Neither will the Sun of righteousness be hurt by associating with the bad. But let no one attempt to place his own condition on a level with Christ’s greatness, but let each considering his own infirmity avoid having dealing with such men, for “evil communications corrupt good manners.” It follows, And wisdom is justified of all her children.
sant'Ambrogio † 397 d.C.
The Son of God is wisdom, by nature, not by growth, which is justified by baptism, when it is not rejected through obstinacy, but through righteousness is acknowledged the gift of God. Herein then is the justification of God, if he seems to transfer His gifts not to the unworthy and guilty, but to those who are through baptism holy and just.
san Giovanni Crisostomo † 407 d.C. Hom. in Ps. 108.
But by the children of wisdom, He means the wise. For Scripture is accustomed to indicate the bad rather by their sin than their name, but to call the good the children of the virtue which characterizes them.
sant'Ambrogio † 397 d.C.
He well says, of all, for justice is reserved for all, that the faithful may be taken up, the unbelievers cast out.
sant'Agostino † 430 d.C. ubi sup.
Or, when he says, wisdom is justified of all her children, he shews that the children of wisdom understand that righteousness consists neither in abstaining from nor eating food, but in patiently enduring want. For not the use of such things, but the coveting after them, must be blamed; only let a man adapt himself to the kind of food of those with whom he lives.
Il testo latino
Chrysostomus in Matthaeum
Praemissa commendatione Ioannis, magnum Pharisaeorum et legisperitorum prodidit crimen, qui nec post publicanos Baptisma Ioannis acceperunt; unde dicitur et omnis populus audiens et publicani iustificaverunt Deum, baptizati Baptismo Ioannis
Ambrosius in Lucam
Iustificatur Deus per Baptismum, dum se homines peccata propria confitendo iustificant: qui enim peccat, et confitetur Deo peccatum, iustificat Deum: cedens ei vincenti, ab eoque gratiam sperans. In Baptismate igitur iustificatur Deus, in quo est et confessio, et venia peccatorum
Eusebius in Lucam
Quia etiam crediderunt, iustificaverunt Deum: apparuit enim eis iustus in omnibus quae fecit. Pharisaei autem repellendo Ioannem, tamquam inobedientes, non consonabant prophetae dicenti: ut iustificeris in sermonibus tuis; unde sequitur Pharisaei autem et legisperiti consilium Dei spreverunt in semetipsis, non baptizati ab eo
Beda
Haec verba sive ex persona Evangelistae, sive ex persona salvatoris, ut quibusdam placet, dicta sunt. Quod autem dicit in semetipsis, vel contra semetipsos, significat quia qui gratiam Dei respuit, contra semetipsum facit. Vel ad semetipsos missum Dei consilium stulti et ingrati vituperantur noluisse recipere. Consilium ergo est Dei, quod per passionem et mortem Christi salvare decrevit: quod Pharisaei et legisperiti spreverunt
Ambrosius
Non condemnamus ergo, sicut Pharisaei, consilium Dei quod est in Ioannis Baptismate: hoc est consilium quod magni consilii Angelus reperit. Ioannis consilium nemo contemnit, Dei consilium quis refutet?
Cyrillus
Erat autem quidam modus ludendi talis consuetus apud filios Iudaeorum: bipartiebatur puerorum caterva, qui rerum praesentis vitae deridentes repentinam transmutationem, hi quidem canebant, hi vero moerebant; sed nec gaudentibus congaudebant moerentes, nec qui gaudebant confirmabant se flentibus; deinde arguebant se invicem improperantes incompassionis malitiam. Tale quid passam fuisse Iudaeorum plebem una cum principibus Christus innuebat; unde ex persona Christi subditur cui ergo similis dicam homines generationis huius, et cui similes sunt? Similes sunt pueris sedentibus in foro, et loquentibus ad invicem, et dicentibus: cantavimus vobis tibiis, et non saltastis; lamentavimus, et non plorastis
Beda
Generatio Iudaeorum comparatur pueris, quia doctores olim prophetas habebant, de quibus dicitur ex ore infantium et lactentium perfecisti laudem
Ambrosius
Cantaverunt autem prophetae spiritualibus modulis publicae salutis oracula resultantes, fleverunt threnis flebilibus Iudaeorum dura corda mulcentes. Hoc canticum non in foro, non in plateis canebatur, sed in Ierusalem: ipsa est enim dominicum forum, in quo praeceptorum caelestium iura conduntur
Gregorius Nyssenus
Canticum autem et lamentatio nil aliud est quam excessus, hoc quidem gaudii, illud vero moeroris. Resonat autem quaedam consona melodia ex organo musico, secundum quam dum homo pede et motu consono corporis commovetur, intrinsecam dispositionem manifestat; et ideo dicit lamentavimus, et non plorastis
Augustinus de quaest. Evang
Haec autem pertinent ad Ioannem et Christum. Quod enim dicit lamentavimus, et non plorastis, ad Ioannem pertinet, cuius abstinentia a cibis et potu luctum poenitentiae significabat; unde exponendo subdit venit enim Ioannes Baptista neque manducans panem, neque bibens vinum; et dicitis: Daemonium habet
Cyrillus
Praesumunt criminari virum qualibet admiratione dignum: Daemonium habere dicunt mortificantem legem peccati, quae latet in membris
Augustinus de quaest. Evang
Quod autem dixerat cantavimus tibiis, et non saltastis, ad ipsum dominum pertinet, qui utendo cum ceteris cibo et potu, laetitiam regni significabat; unde sequitur venit filius hominis manducans et bibens; et dicitis: ecce homo devorator et bibens vinum
Titus
Noluit enim Christus abstinere ab huiusmodi cibis, ne occasionem daret haereticis, qui dicunt creaturas esse malas, et vituperant carnes et vinum
Cyrillus
Ubi autem potuerunt ostendere dominum voratorem? Invenitur enim Christus ubique reprimere immoderantiam, et ad modestiam ducere. Conversabatur autem cum publicanis et peccatoribus; unde contra eum dicebant amicus publicanorum et peccatorum; cum tamen nullatenus ipse posset in peccatum incidere, sed e contra fiebat eis causa salutis: non enim coinquinatur sol radians super totam terram, et frequenter superveniens immundis corporibus; nec sol iustitiae laedetur conversando cum pravis. Nemo autem conetur comparare propriam mensuram dignitatibus Christi: sed quilibet propriam fragilitatem considerans vitet consortia talium: prava namque colloquia mores corrumpunt bonos. Sequitur et iustificata est sapientia ab omnibus filiis suis
Ambrosius
Sapientia Dei filius est per naturam, non per profectum: quae iustificatur per Baptisma, in eo quod non per contumaciam refutatur, sed per iustitiam Dei munus agnoscitur. In eo ergo iustificatio Dei est, si non ad indignos et obnoxios, sed ad innocentes, per ablutionem sanctos et iustos, videatur sua munera transtulisse
Chrysostomus
Filios autem sapientiae dicit sapientes: consuevit enim Scriptura malos magis ex peccato quam ex nomine indicare, bonos autem filios appellare informantis eos virtutis
Ambrosius
Bene autem dicit ab omnibus: quia circa omnes iustitia reservatur, ut susceptio fiat fidelium et eiectio perfidorum
Augustinus de quaest. Evang
Vel quod dicit iustificata est sapientia ab omnibus filiis suis, ostendit filios sapientiae intelligere, nec in abstinendo, nec in manducando esse iustitiam, sed in aequanimitate tolerandi inopiam: non enim usus, sed concupiscentia reprehendenda est, dummodo congruas in generibus alimentorum his cum quibus tibi vivendum est
7:36
san Beda † 735 d.C.
Having said just before, And the people that heard him justified God, being baptized with the baptism of John, the same Evangelist builds up in deed what he had proposed in word, namely, wisdom justified by the righteous and the penitent, saying, And one of the Pharisees desired him, &c.
san Gregorio di Nissa † 395 d.C. Hom. de Mul. Peccat.
This account is full of precious instruction. For there are very many who justify themselves, being puffed up with the dreamings of an idle fancy, who before the time of judgment comes, separate themselves as lambs from the herds, not willing even to join in eating with the many, and hardly with those who go not to extremes, but keep the middle path in life. St. Luke, the physician of souls rather than of bodies, represents therefore our Lord and Saviour most mercifully visiting others, as it follows, And he went into the Pharisees’ house, and sat down to meat. Not that He should share any of his faults, but might impart somewhat of His own righteousness.
san Cirillo di Alessandria † 444 d.C.
A woman of corrupt life, but testifying her faithful affection, comes to Christ, as having power to release her from every fault, and to grant her pardon for the crimes she had committed. For it follows, And behold a woman in the city, which was a sinner, brought an alabaster box of ointment.
san Beda † 735 d.C.
Alabaster is a kind of white marble tinged with various colours, which is generally used for vessels holding ointment, because it is said to be the best sort for preserving the ointment sweet.
san Gregorio Magno † 604 d.C. in Hom. 33. in Ev.
For this woman, beholding the spots of her shame, ran to wash them at the fountain of mercy, and blushed not at seeing the guests, for since she was courageously ashamed of herself within, she thought there was nothing which could shame her from without. Observe with what sorrow she is wrung who is not ashamed to weep even in the midst of a feast!
san Gregorio di Nissa † 395 d.C. ubi sup.
But to mark her own unworthiness, she stands behind with downcast eyes, and with her hair thrown about embraces His feet, and washing them with her tears, betokened a mind distressed at her state, and imploring pardon. For it follows, And standing behind, she began to wash his feet with her tears.
san Gregorio Magno † 604 d.C. in Hom. 33. in Evang.
For her eyes which once coveted after earthly things, she was now wearing out with penitential weeping. She once displayed her hair for the setting off of her face, she now wiped her tears with her hair. As it follows, And she wiped them with the hairs of her head. She once uttered proud things with her mouth, but kissing the feet of the Lord, she impressed her lips on the footsteps of her Redeemer. She once used ointment for the perfume of her body; what she had unworthily applied to herself, she now laudably offered to God. As it follows, And she anointed with ointment. As many enjoyments as she had in herself, so many offerings did she devise out of herself. She converts the number of her faults into the same number of virtues, that as much of her might wholly serve God in her penitence, as had despised God in her sin.
san Giovanni Crisostomo † 407 d.C. Hom. 6. in Matt.
Thus the harlot became then more honourable than the virgins. For no sooner was she inflamed with penitence, than she burst forth in love for Christ. And these things indeed which have been spoken of were done outwardly, but those which her mind pondered within itself, were much more fervent. God alone beheld them.
san Gregorio Magno † 604 d.C. ubi sup.
But the Pharisee beholding these things despises them, and finds fault, not only with the woman who was a sinner, but with the Lord who received her, as it follows, Now when the Pharisee who had bidden him saw it, he spake within himself, saying, This man, if he were a prophet, would have known who and what manner of woman this is which toucheth him. We see the Pharisee really proud in himself, and hypocritically righteous, blaming the sick woman for her sickness, the physician for his aid. The woman surely if she had come to the feet of the Pharisee would have departed with the heel lifted up against her. For he would have thought that he was polluted by another’s sin, not having sufficient of his own real righteousness to fill him. So also some gifted with the priests’ office, if perchance they have done any just thing outwardly or slightly, forthwith despise those who are put under them, and look with disdain on sinners who are of the people. But when we behold sinners, we must first bewail ourselves for their calamity, since we perhaps have had and are certainly liable to a similar fall. But it is necessary that we should carefully distinguish, for we are bound to make distinction in vices, but to have compassion on nature. For if we must punish the sinner, we must cherish a brother. But when by penance he has himself punished his own deed, our brother is no more a sinner, for he punished in himself what Divine justice condemned. The Physician was between two sick persons, but the one preserved her faculties in the fever, the other lost his mental perception. For she wept at what she had done; but the Pharisee, elated with a false sense of righteousness, overrated the vigour of his own health.
Tito di Bostra † 378 d.C.
But the Lord not hearing his words, but perceiving his thoughts, shewed Himself to be the Lord of Prophets, as it follows, And Jesus answering said unto him, Simon, I have something to say unto thee.
La Glossa non occ. v. Lyra in loc.
And this indeed He spake in answer to his thoughts; and the Pharisee was made more attentive by these words of our Lord, as it is said, And he saith, Master, say on.
san Gregorio Magno † 604 d.C. ubi sup.
A parable concerning two debtors is opposed to him, of whom the one owed more, the other less; as it follows, There was a certain creditor which had two debtors, &c.
Tito di Bostra † 378 d.C.
As if He said, Nor art thou without debts. What then! If thou art involved in fewer debts, boast not thyself, for thou art still in need of pardon. Then He goes on to speak of pardon, And when they had nothing to pay, he freely forgave them both.
La Glossa non occ.
For no one can of himself escape the debt of sin, but only by obtaining pardon through the grace of God.
san Gregorio Magno † 604 d.C. ubi sup.
But both debtors being forgiven, the Pharisee is asked which most loved the forgiver of the debts. For it follows, Who then will love him most? To which he at once answers, I suppose, that he to whom he forgave most. And here we must remark, that while the Pharisee is convicted upon his own grounds, the madman carries the rope by which he will be bound; as it follows, But he said unto him, Thou hast rightly judged. The good deeds of the sinful woman are enumerated to him, and the evils of the pretended righteous; as it follows, And he turned to the woman, and said unto Simon, Seest thou this woman? I entered into thy house, thou gavest me no water for my feet, but she hath washed my feet with her tears.
Tito di Bostra † 378 d.C.
As if He said, To provide water is easy, to pour forth tears is not easy. Thou hast not provided even what was at hand, she hath poured forth what was not at hand; for washing my feet with her tears, she washed away her own stains. She wiped them with her hair, that so she might draw to herself the sacred moisture, and by that by which she once enticed youth to sin, might now attract to herself holiness.
san Giovanni Crisostomo † 407 d.C. Hom. 6. in Matt.
But as after the breaking of a violent storm there comes a calm, so when tears have burst forth, there is peace, and gloomy thoughts vanish; and as by water and the Spirit, so by tears and confession we are again made clean. Hence it follows, Wherefore I say unto you, Her sins which are many are forgiven, for she loveth much. For those who have violently plunged into evil, will in time also eagerly follow after good, being conscious to what debts they have made themselves responsible.
san Gregorio Magno † 604 d.C. Hom. 33. in Evan.
The more then the heart of the sinner is burnt up by the great fire of charity, so much the more is the rust of sin consumed.
Tito di Bostra † 378 d.C.
But it more frequently happens that he who has sinned much is purified by confession, but he who has sinned little, refuses from pride to come to be healed thereby. Hence it follows, But to whom little is forgiven, the same loveth little.
san Giovanni Crisostomo † 407 d.C. Hom. 67. in Matt.
We have need then of a fervent spirit, for nothing hinders a man from becoming great. Let then no sinner despair, no virtuous man fall asleep; neither let the one be self-confident, for often the harlot shall go before him, nor the other distrustful, for he may even surpass the foremost. Hence it is also here added, But he said unto her, Thy sins are forgiven thee.
san Gregorio Magno † 604 d.C. ubi sup.
Behold she who had come sick to the Physician was healed, but because of her safety others are still sick; for it follows, And they that sat at meat began to say within themselves, Who is this that forgiveth sins also. But the heavenly Physician regards not those sick, whom He sees to be made still worse by His remedy, but her whom He had healed He encourages by making mention of her own piety; as it follows, But he said unto the woman, Thy faith hath made thee whole; for in truth she doubted not that she would receive what she sought for.
Teofilatto † 1107
But after having forgiven her sins, He stops not at the forgiveness of sins, but adds good works, as it follows, Go in peace, i. e. in righteousness, for righteousness is the reconciliation of man to God, as sin is the enmity between God and man; as if He said, Do all things which lead you to the peace of God.
sant'Ambrogio † 397 d.C.
Now in this place many seem to be perplexed with the question, whether the Evangelists do not appear to have differed concerning the faith.
Un espositore greco Severus Antiochenus.
For since the four Evangelists relate that Christ was anointed with ointment by a woman, I think that there were three women, differing according to the quality of each, their mode of action, and the difference of times. John, for example, relates that Mary, the sister of Lazarus, six days before the Passover, anointed the feet of Jesus in her own house; but Matthew, after that the Lord had said, You know that after two days will be the Passover, adds, that in Bethany, at the house of Simon the leper, a woman poured ointment upon the head of our Lord, but did not anoint His feet as Mary. Mark also says the same as Matthew; but Luke gives the account not near the time of the Passover, but in the middle of the Gospel. Chrysostom explains it that there were two different women, one indeed who is described in John, another who is mentioned by the three.
sant'Ambrogio † 397 d.C.
Matthew has introduced this woman as pouring ointment upon the head of Christ, and was therefore unwilling to call her a sinner, for the sinner, according to Luke, poured ointment upon the feet of Christ. She cannot then be the same, lest the Evangelists should seem to be at variance with one another. The difficulty may be also solved by the difference of merit and of time, so that the former woman may have been yet a sinner, the latter now more perfect.
sant'Agostino † 430 d.C. de Cons. Ev. lib. ii. c. 79.
For I think we must understand that the same Mary did this twice, once indeed as Luke has related, when at first coming with humility and weeping, she was thought worthy to receive forgiveness of sins. Hence John, when he began to speak of the resurrection of Lazarus, before he came to Bethany, says, But it was Mary who anointed our Lord with ointment, and wiped his feet with her hair, whose brother Lazarus was sick. (John 11:2.) Mary therefore had already done this; but what she again did in Bethany is another occurrence, which belongs not to the relation of Luke, but is equally told by the other three.
san Gregorio Magno † 604 d.C. in Hom. 33. in Evang.
Now in a mystical sense the Pharisee, presuming upon his pretended righteousness, is the Jewish people; the woman who was a sinner, but who came and wept at our Lord’s feet, represents the conversion of the Gentiles.
sant'Ambrogio † 397 d.C.
Or, the leper, is the prince of this world; the house of Simon the leper, is the earth. The Lord therefore descended from the higher parts to this earth; for this woman could not have been healed, who bears the figure of a soul or the Church, had not Christ come upon earth. But rightly does she receive the figure of a sinner, for Christ also took the form of a sinner. If then thou makest thy soul approach in faith to God, it not with foul and shameful sins, but piously obeying the word of God, and in the confidence of unspotted purity, ascends to the very head of Christ. But the head of Christ is God. (1 Cor. 11:3.) But let him who holds not the head of Christ, hold the feet, the sinner at the feet, the just at the head; nevertheless she also who sinned, has ointment.
san Gregorio Magno † 604 d.C. ubi sup.
What else is expressed by the ointment, but the sweet savour of a good report? If then we do good works by which we may sprinkle the Church with the sweet odour of a good report, what else do we but pour ointment upon the body of our Lord? But the woman stood by His feet, for we stood over against the feet of the Lord, when yet in our sins we resisted His ways. But if we are converted from our sins to true repentance, we now again stand by His feet, for we follow His footsteps whom we before opposed.
sant'Ambrogio † 397 d.C.
Bring thou also repentance after sin. Wherever thou hearest the name of Christ, speed thither; into whatever house thou knowest that Jesus has entered, thither hasten; when thou findest wisdom, when thou findest justice sitting in any inner chamber, run to its feet, that is, seek even the lowest part of wisdom; confess thy sins with tears. Perhaps Christ washed not His own feet, that we might wash them with our tears. Blessed tears, which can not only wash away our own sin, but also water the footsteps of the heavenly Word, that His goings may abound in us. Blessed tears, in which there is not only the redemption of sinners, but the refreshing of the righteous.
san Gregorio Magno † 604 d.C. Hom. 33. in Evan.
For we water the feet of our Lord with tears if we are moved with compassion to any even the lowest members of our Lord. We wipe our Lord’s feet with our hair, when we shew pity to His saints (with whom we suffer in love) by the sacrifice of those things with which we abound.
sant'Ambrogio † 397 d.C.
Throw about thy hair, scatter before Him all the graces of thy body. The hair is not to be despised which can wash the feet of Christ.
san Gregorio Magno † 604 d.C. ubi sup.
The woman kisses the feet which she has wiped. This also we fully do when we ardently love those whom we maintain by our bounty. By the feet also may be understood the mystery itself of the Incarnation. We then kiss the feet of the Redeemer when we love with our whole heart the mystery of the Incarnation. We anoint the feet with ointment, when we proclaim the power of His humanity with the good tidings of holy eloquence. But this also the Pharisee sees and grudges, for when the Jewish people perceives that the Gentiles preach God, it consumes away by its own malice. But the Pharisee is thus repulsed, that as it were through Him that false people might be made manifest, for in truth that unbelieving people never offered to the Lord even those things which were without them; but the Gentiles being converted, poured forth not only their substance but their blood. Hence He says to the Pharisee, Thou gavest me no water for my feet, but she hath washed my feet with her tears; for water is without us, the moisture of tears is within us. That unfaithful people also gave no kiss to the Lord, for it was unwilling to embrace Him from love whom it obeyed from fear, (for the kiss is the sign of love,) but the Gentiles being called cease not to kiss the feet of their Redeemer, for they ever breathe in His love.
sant'Ambrogio † 397 d.C.
But she is of no slight merit of whom it is said, From the time that she entered has not ceased to kiss my feet, so that she knew not to speak aught but wisdom, to love aught but justice, to touch aught but chastity, to kiss aught but modesty.
san Gregorio Magno † 604 d.C. ubi sup.
But it is said to the Pharisee, My head with oil thou didst not anoint, for the very power even of Divinity on which the Jewish people professed to believe, he neglects to celebrate with due praise. But she hath anointed my feet with ointment. For while the Gentile people believed the mystery of His incarnation, it proclaimed also His lowest powers with the highest praise.
sant'Ambrogio † 397 d.C.
Blessed is he even who can anoint with oil the feet of Christ, but more blessed is he who anoints with ointment, for the essence of many flowers blended into one, scatters the sweets of various odours. And perhaps no other than the Church alone can bring that ointment which has innumerable flowers of different perfumes, and therefore no one can love so much as she who loves in many individuals. But in the Pharisee’s house, that is, in the house of the Law and the Prophets, not the Pharisee, but the Church is justified. For the Pharisee believed not, the Church believed. The Law has no mystery by which secret faults are cleansed, and therefore that which is wanting in the Law is made up in the Gospel. But the two debtors are the two nations who are responsible for payment to the usurer of the heavenly treasury. But we do not owe to this usurer material money, but the balance of our good deeds, the coin of our virtues, the merits of which are estimated by the weight of sorrow, the stamp of righteousness, the sound of confession. But that denarius is of no slight value on which the image of the king is found. Woe to me if I shall not have what I received. Or because there is hardly any one who can pay the whole debt to the usurer, woe to me if I shall not seek the debt to be forgiven me. But what nation is it that owes most, if not we to whom most is lent? To them were entrusted the oracles of God, to us is entrusted the Virgin’s offspring, Immanuel, i. e. God with us, the cross of our Lord, His death, His resurrection. It cannot then be doubted that he owes most who receives most. Among men he perhaps offends most who is most in debt. By the mercy of the Lord the case is reversed, so that he loves most who owes most, if so be that he obtains grace. And therefore since there is nothing which we can worthily return to the Lord, woe be to me also if I shall not have loved. Let us then offer our love for the debt, for he loves most to whom most is given.
Il testo latino
Beda
Quia superius dictum fuerat: et omnis populus audiens et publicani iustificaverunt Deum, baptizati Baptismate Ioannis, idem Evangelista, quae verbis proposuerat, etiam factis astruit: iustificatam scilicet sapientiam a iustis et poenitentibus, dicens rogabat autem illum quidam Pharisaeus ut manducaret cum illo
Gregorius Nyssenus
Haec conscriptio quemdam utilem intellectum sapit. Sunt enim plerique eorum qui se iustificant inflati suspicione vani sensus, priusquam veniat verum iudicium, separantes seipsos velut agnos ab hoedis, nec tecto, nec escis cum plerisque communicare volentes, abominantes omnes quicumque non extremum sed medium tenent callem in vita. Lucas ergo plus medicus animarum quam corporum, ostendit ipsum Deum et salvatorem nostrum piissime alios visitantem; unde sequitur et ingressus domum Pharisaei discubuit: non ut aliquid de vitiis eius sortiatur, sed ut impartiatur de iustitia propria
Cyrillus
Mulier autem inhonestae vitae, promens autem fidelem affectum, venit ad Christum, quasi potentem veniam commissorum largiri; sequitur enim et ecce mulier quae erat in civitate peccatrix, ut cognovit quod Iesus accubuit in domo Pharisaei, attulit alabastrum unguenti
Beda
Alabastrum est genus marmoris candidi variis coloribus intertincti, quod ad vasa unguentaria cavari solet, eo quod optime servare ea incorrupta dicatur
Gregorius in Evang
Quia enim haec mulier turpitudinis suae maculas aspexit, lavanda ad fontem misericordiae cucurrit: convivantes non erubuit; nam quia semetipsam graviter erubescebat intus, nihil esse credidit quod verecundaretur foris. Discite quo dolore ardet quae flere inter epulas non erubescit
Gregorius Nyssenus
Indignitatem autem suam ostendens stabat post tergum, deiectis luminibus et effusa coma, pedes amplectens, lacrymisque eos perfundens; rebus tristem animum ostendebat, veniam implorans; sequitur enim et stans retro secus pedes eius, lacrymis coepit rigare pedes eius
Gregorius
Oculis enim terrena cupierat; sed hos iam per poenitentiam conterens flebat: capillos ad compositionem vultus exhibuerat; sed iam capillis lacrymas tergebat; unde sequitur et capillis capitis sui tergebat. Ore superba dixerat; sed pedes domini osculans, hoc in redemptoris sui vestigia figebat; unde sequitur et osculabatur pedes eius. Unguentum sibi pro odore suae carnis exhibuit; quod ergo sibi turpiter exhibuerat, hoc iam Deo laudabiliter offerebat; unde sequitur et unguento ungebat. Quot ergo in se habuit oblectamenta, tot de se invenit holocausta. Convertit ad virtutum numerum, numerum criminum; ut totum Deo serviret in poenitentia quicquid ex se Deum contempserat in culpa. Sic igitur meretrix effecta est honestior virginibus: postquam enim accensa est poenitentia, exarsit in Christi amorem. Et haec quidem quae dicta sunt agebantur exterius; quae vero revolvebat eius intentio, multo ferventiora his erant, quae solus Deus inspiciebat
Gregorius
Haec autem Pharisaeus intuens despicit, et non solum venientem peccatricem mulierem, sed etiam suscipientem dominum reprehendit. Videns autem Pharisaeus qui vocaverat eum, ait intra se dicens: si hic esset propheta, sciret utique quae et qualis mulier est quae tangit eum. Ecce Pharisaeus veraciter apud se superbus, et fallaciter iustus, aegrum reprehendit de aegritudine, et medicum de subventione: quae profecto mulier, si ad Pharisaei pedes venisset, calcibus repulsa discederet. Inquinari enim se alieno peccato crederet, quia hunc vera sua iustitia non replebat. Sic et quidam sacerdotali officio praediti, si quid fortasse iuste exterius vel tenuiter egerint, protinus subiectos despiciunt, et peccatores quosque in plebe positos dedignantur. Necesse est autem ut cum peccatores quosque conspicimus, nosmetipsos prius in eorum calamitate defleamus, quia fortasse in similibus aut lapsi sumus aut labi possumus. Oportet autem ut sollicite discernamus quia districtionem debemus vitiis, compassionem naturae. Si enim feriendus est peccator, nutriendus est proximus; cum vero iam per poenitentiam percutit ipse quod fecit, iam noster proximus peccator non est, quia hic in se punit quod iustitia divina reprehendit. Inter duos ergo aegros medicus aderat: sed unus in febre sensum tenebat, alter sensum perdiderat mentis: illa quippe flebat quod fecerat, Pharisaeus autem de falsa iustitia elatus, vim suae valetudinis exaggerabat
Titus
Dominus autem non verba eius audiens, sed cogitationes inspiciens, dominum se prophetarum ostendit; unde sequitur et respondens Iesus, dixit ad illum: Simon, habeo tibi aliquid dicere
Glossa
Quod quidem dixit eius cogitationi respondens. Pharisaeus autem ex verbis domini attentior est factus; unde dicitur at ille ait: magister, dic
Gregorius
De duobus autem ei debitoribus paradigma opponitur, quorum unus minus, alius amplius debet; unde sequitur duo debitores erant cuidam feneratori: unus debebat denarios quingentos, et alius quinquaginta
Titus
Quasi dicat: neque tu absque debito es: quid igitur si in paucioribus teneris? Non superbias, quia tu quoque venia eges; unde de venia subdit, dicens non habentibus autem illis unde redderent, donavit utrisque
Glossa
Nullus enim potest per seipsum a debito peccati liberari, nisi divina gratia veniam consequatur
Gregorius in Evang
Utrorumque autem debito dimisso, quis amplius largitorem debiti diligat, Pharisaeus interrogatur: sequitur enim quis ergo plus eum diligit? Quibus verbis protinus ille respondit aestimo quia is cui plus donavit. Qua in re notandum est, quod dum sua sententia Pharisaeus convincitur, quasi phreneticus funem portat ex quo ligetur; unde sequitur at ille dixit ei: recte iudicasti. Enumerantur autem ei bona peccatricis, enumerantur et mala falsi iusti; unde sequitur et conversus ad mulierem, dixit Simoni: vides hanc mulierem? Intravi in domum tuam; aquam pedibus meis non dedisti: haec autem lacrymis rigavit pedes meos
Ambrosius
Quasi dicat: facilis est usus aquarum, non est facilis lacrymarum effusio: tu promptis non es usus, haec effudit non prompta: lavans lacrymis pedes meos, lavit maculas proprias: tersit comis, ut per eas sibi assumat sacros sudores, et quibus venata est ad peccatum iuventutem, venata est sanctitatem
Chrysostomus in Matthaeum
Sicut autem ubi vehemens imber prorumpit, fit serenitas, sic lacrymis effusis apparet tranquillitas, et perit caligo reatuum; et sicut per aquam et spiritum, sic per lacrymas et confessionem denuo mundamur; unde sequitur propter quod dico tibi: remittuntur ei peccata multa, quoniam dilexit multum. Nam qui vehementer se ingesserunt malis, rursus et bonis vehementer insistent, conscii ad quot debita se obligaverunt
Gregorius
Tanto ergo amplius peccati rubigo consumitur, quanto peccatoris cor magno caritatis igne concrematur
Titus
Contingit autem saepius eum qui multum peccavit, per confessionem purgari; pauca vero peccantem, ex arrogantia non venire ad confessionis remedium; unde sequitur cui autem minus dimittitur, minus diligit
Chrysostomus in Matthaeum
Opus est ergo nobis ferventi anima, quia nihil impedit hominem fieri magnum. Nullus ergo constitutorum in peccatis desperet, nemo virtuosus dormitet: nec hic confidat, saepe enim meretrix praecedet eum; nec ille diffidat, possibile namque est eum etiam primos superare; unde et hic subditur dixit autem ad illam: remittuntur tibi peccata tua
Gregorius in Evang
Ecce quae ad medicum venerat aegra, sanata est; sed de salute eius adhuc alii aegrotant; sequitur enim et coeperunt qui simul accumbebant dicere intra se: quis est hic qui etiam peccata dimittit? Sed caelestis medicus aegros non respicit, quos etiam de medicamento fieri deteriores vidit; eam autem quam sanaverat, per pietatis suae sententiam confirmat; unde sequitur dixit autem ad mulierem: fides tua te salvam fecit: quia scilicet hoc quod petiit, posse se accipere non dubitavit
Theophylactus
Postquam autem ei peccata dimisit, non sistit in remissione peccati, sed adicit operationem boni; unde subditur vade in pace, idest in iustitia: quia iustitia est pax hominis ad Deum, sicut peccatum est inimicitia inter Deum et hominem; quasi dicat: operare omnia quae ad pacem Dei te ducunt
Ambrosius
Hoc autem loco plerique pati videntur scrupulum quaestionis, utrum videantur Evangelistae discordasse de fide
Graecus
Quia enim quatuor Evangelistae dicunt Christum unctum fuisse unguento a muliere, tres puto fuisse mulieres ex personarum qualitate, ex modo agendi, ex differentia temporum. Ioannes quidem narrat de Maria sorore Lazari, quoniam sex diebus ante Pascha unxit pedes Iesu in propria domo. At Matthaeus, postquam dominus dixerat: scitis quia post biduum fiet Pascha, subdit, quod in Bethania in domo Simonis leprosi mulier fudit unguentum super domini caput; non autem unxit pedes, ut Maria; Marcus etiam Matthaeo similiter. Lucas autem non circa tempus Paschae, sed in medio Evangelii hoc refert. Chrysostomus autem binas asserit has mulieres fuisse: unam quidem quae continetur in Ioanne, alteram vero cuius mentio fit a tribus
Ambrosius
Hanc ergo mulierem inducit Matthaeus supra caput Christi effundentem unguentum; et ideo noluit dicere peccatricem: nam peccatrix, secundum Lucam, supra Christi pedes effudit unguentum. Potest ergo non eadem esse, ne sibi contrarium Evangelistae dixisse videantur. Potest etiam quaestio meriti et temporis diversitate dissolvi, ut adhuc illa peccatrix sit, iam ista perfectior
Augustinus de Cons. Evang
Eamdem enim Mariam bis hoc fecisse, arbitror intelligendum; semel scilicet quod Lucas narravit, cum primo accedens cum humilitate et lacrymis meruit remissionem peccatorum. Unde Ioannes, cum de Lazaro resuscitando coepisset loqui, antequam veniret in Bethaniam, dicit: Maria autem erat quae unxit dominum unguento, et tersit pedes eius capillis suis, cuius frater Lazarus infirmabatur. Iam itaque hoc Maria fecerat. Quod autem in Bethania rursum fecit, aliud est, quod ad Lucae narrationem non pertinet, sed pariter narratur ab aliis tribus
Gregorius
Mystico autem intellectu, Pharisaeus de falsa iustitia praesumens, Iudaicum populum, peccatrix mulier, sed ad vestigia domini veniens et plorans, conversam gentilitatem designat
Ambrosius in Lucam
Vel princeps huius saeculi quidam leprosus est, domus autem Simonis leprosi terra est; ergo dominus ex illis superioribus locis descendit in terram; neque enim sanari potuisset haec mulier, quae speciem habet animae vel Ecclesiae, nisi Christus venisset in terram. Merito autem speciem accipit peccatricis, quia Christus quoque formam peccatoris accepit. Itaque si constituas animam fideliter appropinquantem Deo, non peccatis turpibus et obscoenis, sed pie servientem Dei verbo, habentem immaculatae fiduciam castitatis; ad ipsum Christi caput ascendit: caput autem Christi Deus est. Sed qui caput non tenet Christi, ille pedes teneat. Peccator ad pedes, iustus ad caput. Habet tamen etiam ea quae peccavit unguentum
Gregorius
Quid aliud unguento nisi bonus odor opinionis exprimitur? Si igitur recta opera agimus, quibus opinione boni odoris Ecclesiam respergamus, quid in corpore domini nisi unguentum fundimus? Sed secus pedes mulier stetit: contra pedes enim domini stetimus, cum in peccatis positi, eius itineribus renitebamur; sed si ad veram poenitentiam post peccata convertimur, iam retro secus pedes stamus, quia eius vestigia sequimur quem impugnabamus
Ambrosius
Defer et tu post peccata poenitentiam; ubicumque audieris Christi nomen, accurre; in cuiuscumque interiorem domum Iesus intrasse cognoveris, et ipse festina: cum repereris sapientiam, cum repereris iustitiam in aliquibus penetralibus recumbentem, accurre ad pedes; hoc est, vel extremam partem quaere sapientiae, lacrymis confitere peccata. Et fortasse ideo non lavit pedes suos Christus, ut eos lacrymis nos lavemus. Bonae lacrymae, quae non solum nostrum possunt lavare delictum, sed etiam verbi caelestis rigare vestigium, ut gressus eius nobis exuberent. Bonae lacrymae, in quibus non solum redemptio peccatorum, sed etiam iustorum refectio est
Gregorius
Lacrymis enim domini pedes rigamus, si quibuslibet ultimis membris domini compassionis affectu inclinemur. Capillis pedes domini tergimus, quando sanctis eius, quibus ex caritate compatimur, ex his quae nobis superfluunt, miseremur
Ambrosius
Expande etiam capillos, sterne ante eum omnes corporis tui dignitates; non mediocres capilli sunt qui possunt pedes tergere Christi
Gregorius
Osculatur mulier pedes quos tersit: quod nos quoque plane agimus si studiose diligimus quos ex largitate continemus. Potest quoque per pedes ipsum mysterium incarnationis eius intelligi. Osculamur igitur redemptoris pedes, cum mysterium incarnationis eius ex toto corde diligimus. Unguento pedes ungimus, cum ipsam humilitatis eius potentiam sacri eloquii bona opinione praedicamus. Sed hoc etiam Pharisaeus vidit, et invidit; quia cum Iudaicus populus gentilitatem Deum praedicare conspicit, sua apud se malitia tabescit. Sic autem Pharisaeus retunditur ut per eum perfidus ille populus ostendatur: quia videlicet infidelis ille populus nec ea quae extra se erant, unquam pro domino tribuit; conversa autem gentilitas pro eo non solum rerum substantiam, sed etiam sanguinem fudit; unde Pharisaeo dicit aquam pedibus meis non dedisti; haec autem lacrymis rigavit pedes meos. Aqua quippe extra nos est, lacrymarum humor intra nos est. Infidelis etiam ille populus Deo osculum non dedit, quia ex caritate eum amare noluit cui ex timore servivit; osculum quippe dilectionis est signum: vocata autem gentilitas redemptoris sui vestigia osculari non cessat, quia in eius continuo amore suspirat
Ambrosius
Non mediocris autem haec meriti est, de qua dicitur ex quo intravi, non cessavit osculari pedes meos; ut aliud nisi sapientiam loqui nesciat, nisi iustitiam diligere, nisi castitatem habere, nisi pudicitiam osculari
Gregorius
Pharisaeo autem dicitur oleo caput meum non unxisti: quia ipsam quoque divinitatis potentiam, in quam se Iudaicus populus credere spopondit, digna laude praedicare neglexit; haec autem unguento unxit pedes meos: quia dum incarnationis eius mysterium gentilitas credidit, summa laude eius etiam ima praedicavit
Ambrosius
Beatus qui potest et oleo ungere pedes Christi; sed beatior qui ungit unguento: multorum enim florum in unum collecta spargit; et fortasse istud unguentum non posset alius nisi Ecclesia sola deferre, quae diversi spiraminis innumerabiles habet flores: et ideo nemo potest tantum diligere quantum illa quae in pluribus diligit. In domo autem Pharisaei, idest in domo legis et prophetae, non Pharisaeus, sed Ecclesia iustificatur: Pharisaeus enim non credidit, ista credebat; lex mysterium non habet, quo occulta mundantur; et ideo quod in lege minus est, consummatur in Evangelio. Duo autem debitores, duo populi sunt feneratori illi thesauri caelestis obnoxii. Non materialem autem feneratori huic debemus pecuniam, sed meritorum examinata, aera virtutum; quarum merita gravitatis pondere, iustitiae specie, sono confessionis expenduntur. Non mediocris autem est iste denarius, in quo regis imago formatur. Vae mihi, si non habuero quod accepi: aut quia difficile quisquam est qui feneratori huic debitum integrum possit exsolvere, vae mihi, si non petiero concedi mihi debitum. Sed quis est populus iste qui amplius debet, nisi nos, quibus amplius creditum est? Illis credita sunt eloquia Dei; nobis creditur virginis partus Emmanuel, idest nobiscum Deus, domini crux, mors, resurrectio. Itaque non est dubium quod plus debet qui plus accipit. Secundum homines plus fortasse offendit qui plus debuerit; sed per misericordiam domini causa mutatur, ut amplius diligat qui amplius debuit, si tamen gratiam consequatur. Et ideo, quoniam nihil est quod digne Deo referre possimus, vae mihi et si non dilexero. Reddamus ergo amorem pro debito; amplius enim diligit cui donatur amplius
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1. CUM AUTEM IMPLESSET (supple loqui; Syrus, cum absolvisset; alii, cum complesset) omnia verba SUA.
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2. ERAT MORITURUS. — Erat moribundus, agebat animam, agonizabat. Syrus, proximus erat ad moriendum.
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3. MISIT AD EUM SENIORES JUDAEORUM, ROGANS EUM, UT VENIRET, ET SALVARET SERVUM EJUS. — Judaeorum petitionem Lucas tribuit Centurioni, quia illam ipsi ejus nomine instituebant; alioqui Centurio non petebat ut Christus ad se veniret, sed tantum ut ei dicerent: « Domine, puer meus jacet in domo paralyticus, et male torquetur, » ut habet Matthaeus. Ita Franciscus Lucas. Sciebant enim Judaei Centurionem hoc desiderare, sed ex humilitate non audere petere: petunt ergo nomine ejus, quod ipsum sciebant in corde desiderare, sed non audere postulare. Adde, « ut veniret, » id est, applicaret se, semotis aliis occupationibus, ad puerum sanandum: hoc enim est Hebraice Na ba, id est venit. Sic Deus venit ad Abimelech, Genes. xx; ad Balaam, Numer. xxii; ad Hebraeos, Deuter. xxxiii, cum eis apparuit et legem dedit. Sic de Joanne Baptista dicitur: « Venit Joannes non manducans, neque bibens; » id est ostendit se, exhibuit, apparuit, extitit: non ergo facienda est vis in verbo « veniret, » sed in « sanaret; » haec enim erat summa petitionis, ut sanaret sive veniendo, sive manendo.
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6. NOLI VEXARI. — Ne te vexes, id est, affligas et fatiges, ut molestiam tanti itineris ad servum meum visendum et curandum suscipias, sed hic manens et quiescens, solo verbo et jussu tuo servum meum absentem cura. Syrus, ne labores, ne fatigeris.
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11. ET FACTUM EST: DEINCEPS (Graece, ἐν τῷ ἑξῆς, id est in sequenti, scilicet ἡμέρᾳ, id est die, hoc est postridie: ita Syrus) ibat Jesus in civitatem, QUAE VOCATUR NAIM. — Civitas erat Galilaeae, duobus milliaribus distans a monte Tabor, ait S. Hieronymus in Locis Hebr., quam torrens Cison alluit, dicta a pulchritudine. « Naim » enim Hebraice idem est quod pulchra, decora, jucunda, delectabilis. Unde Noemi socrus Ruth, mortuis filiis lugens, ait: « Ne me vocetis Noemi, id est pulchram, sed vocate me Mara, quia amaritudine valde replevit me Omnipotens, » Ruth. i, 20. Idem dicere poterat vidua haec in Naim, amissum deflens filium unicum. Et Psalm. cxxxii: « Ecce quam bonum et quam jucundum (Hebraice naim) habitare fratres in unum! » Ex adverso quam triste et funestum morte separari filium a matre, fratrem a fratre! Nominat « Naim, » tum ad plenitudinem historiae et miraculi, ut quo loco contigerit, sciatur; tum quia Christus « circuibat omnes civitates et castella, praedicans Evangelium regni, et curans omnem languorem et omnem infirmitatem, » ut ait Matthaeus, cap. ix, vers. 35: tum ad ostendendam acerbitatem funeris et luctus materni. Acerbior enim accidebat mors filio, eque ac matri in Naim civitate amoena et speciosa, quam in pago vel villa rusticana: sicut acerbius est mori juveni in florenti aetate, quam seni in effoeta senecta; valenti, quam aegro; diviti, quam pauperi; felici, quam misero; in maio vernante, quam in decembri horrido, juxta illud Eccli. xli, 1: « O mors, quam amara est memoria tua homini pacem habenti in substantiis suis, viro quieto, et cujus viae directae sunt in omnibus, et adhuc valenti accipere cibum! O mors, bonum est judicium tuum homini indigenti, et qui minoratur viribus, defecto aetate, et cui de omnibus cura est! »
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12. CUM AUTEM APPROPINQUARET PORTAE CIVITATIS, ECCE DEFUNCTUS EFFEREBATUR FILIUS UNICUS MATRIS SUAE: ET HAEC VIDUA ERAT, ET TURBA CIVITATIS MULTA CUM ILLA. — « Ecce, » q. d. Ecce tibi casu et fortuito, si causas secundas et humanas spectes, occurrit Christo funus; sed Christo hic occursus erat praevisus, provisus et destinatus, ut mortuum suscitaret. Voluit Christus ut hominibus hic occursus videretur fortuitus, ne, si ipse eum captasset, miraculum ejus et beneficium videretur a Christo captatum et obtrusum, ideoque minus gratum minusque aestimatum. Nam, ut vulgo dicitur, « merx ultronea putet. » DEFUNCTUS EFFEREBATUR — extra urbem. Hinc collige Judaeos sepulcra sua habuisse non in urbe, sed extra urbem, idque tum ob nitorem, tum ob sanitatem, ne cadavera suo foetore et putredine aerem inficerent. Sic etiam Joseph ab Arimathia sepulcrum habebat extra Jerusalem in monte Calvariae, in quo Christum sepelivit. Unde Adrichomius, in Descript. Jerusalem, n. 204, collocat in valle Josaphat (in qua fiet universale judicium et communis resurrectio) sepulcra omnium civium Hierosolymae, ac commune coemeterium. Excipe reges: his enim David sepulcrum extruxit in Sion, III Reg. ii, 11. Sic et Romani Gentiles suos sepeliebant extra urbem in Campo Martio, teste Livio, imo lege XII tabularum intra urbem mortuos sepeliri vetitum erat. Quam legem antiquatam revocavit Theodoricus, rex Italiae: extat illa apud Cassiodorum, cap. iii. Christiani quoque urgente persecutione, extra Romam in cryptis a se effossis defunctos suos humabant, uti etiamnum est videre in coemeterio S. Priscillae, S. Sebastiani, S. Laurentii, etc.; postea vero, data pace Ecclesiae, coemeteria in urbe juxta templa fuere constituta et consecrata; idque primo, ut mortis memoriam quasi sanctae vitae stimulum, fidelibus jugiter objicerent. Sic Spartani suos in urbe sepeliebant ex instituto Lycurgi; qui hac ratione juventutem ad mortem honorandam, non autem timendam volebat assuefacere, teste Plutarcho in Laconicis. Secundo, certis precibus et ritibus coemeteria consecrabant contra illusiones daemonum, qui in sepulcris habitare et corpora mortuorum assumere solent, ut patebit Lucae viii, 27. Tertio, idipsum faciebant hoc fine, ut fideles ingressuri in templum pro ibidem sepultis orarent, ut ipsi e Purgatorio liberati in coelum euntes, cum Sanctis ad gloriam resurgere in die judicii mererentur. Item ut sacrificii Missae quod in templo fit, participes forent, ac Sanctorum qui in templo quiescunt, vel coluntur, meritis et precibus adjuvarentur: qua de causa Constantinus Magnus Constantinopoli in porticu SS. Apostolorum sepeliri voluit, Theodosius vero Romae in templo S. Petri. Denique heroum sepulcra erant in urbe, quasi templa, in quibus colerentur. Audi Prudentium, lib. I Contra Symmachum: Et tot templa Deum Roma, quot in urbe sepulcra / Heroum numerare licet: quos fabula Manes / Nobilitat, noster populus veneratur, adorat. Sic et Christiani altaria et templa erigebant super Martyrum sepulcra, ut patet Romae in basilica S. Petri, S. Pauli, S. Laurentii, S. Caeciliae, S. Agnetis, S. Balbinae, S. Bibianae, etc., cujus rei causam et originem assignavi Apoc. vi, 9, ad illa: « Vidi sub altari animas interfectorum. » UNICUS. — Graece μονογενής, id est unigenitus, quod plus est quam unicus; scilicet quod mater eum solum genuerit, nec plures habuerit filios, sic ut totus amor maternus in eo collectus fixusque videretur. Eum enim mater amabat ut unigenitum, ut spem posteritatis, ut baculum senectutis, ut lumen oculorum suorum. Quocirca luctus matris super unigenito defuncto est summus et acerbissimus, juxta illud Zachar. xii, 10: « Et plangent eum planctu super unigenitum. » Et illud Jerem. vi, 26: « Filia populi mei, accingere cilicio, et conspergere cinere, luctum unigeniti fac tibi, planctum amarum. » ET TURBA CIVITATIS MULTA CUM ILLA. — Videtur ergo vidua haec fuisse matrona civitatis primaria, « cui gravitatis meritum exequiarum turba conciliat, » ait S. Ambrosius. Adde, in porta esse solere turbam magnam hominum intrantium et exeuntium, praesertim quia olim in portis erat forum rerum venalium, aeque ac tribunal, in quo lites et causae per judices decidebantur. Dei nutu id factum est, « ut viso tanto miraculo multi testes, multi fierent Dei laudatores, » ait Beda.
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13. QUAM CUM VIDISSET DOMINUS, MISERICORDIA MOTUS SUPER EAM, DIXIT: NOLI FLERE. — Sed incipe gaudere, quia jam filium tuum resuscitabo, q. d. ait Beda: « Desiste quasi mortuum flere, quem mox vivum resurgere videbis. » Et S. Ambrosius: « Flere enim prohibet eum, cui resurrectio debebatur. »
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14. ET ACCESSIT, ET TETIGIT LOCULUM (HI AUTEM QUI PORTABANT, STETERUNT), ET AIT: ADOLESCENS, TIBI DICO, SURGE. — « Surge. » Elias, Eliseus et alii suscitarunt mortuos orando Deum, ut animam in corpus reduceret; at Christus id facit, non orando, sed imperando, quasi Dominus vitae et mortis, ideoque Deus. Unde Cyrillus: « Tangit, ait, ut ostendat efficax esse suum corpus ad humanam salutem. Sicut enim ferrum igni adjunctum facit opus ignis, et paleas ignit, sic caro Verbo unita vivificat. »
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15. ET RESEDIT QUI ERAT MORTUUS, ET COEPIT LOQUI, ET DEDIT ILLUM MATRI SUAE. — « Resedit, » id est erexit se, ut sederet, ideoque revixit: « Nam sedere et loqui vera exsuscitationis argumenta sunt, ait Titus: corpus enim exanime neque sedere, neque loqui potest. » DEDIT ILLUM MATRI SUAE. — Q. d. Dextera sua eum in pedes erexit, ac e loculo sive feretro descendentem duxit ad matrem, illumque ei redivivum assignavit, dicens: En filium tuum, o mater, accipe eum ac reduc domum, ut eo fruaris illeque tibi quasi filius matri obsequatur et serviat.
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16. ACCEPIT AUTEM OMNES TIMOR; ET MAGNIFICABANT DEUM, DICENTES: QUIA PROPHETA MAGNUS SURREXIT IN NOBIS; ET QUIA DEUS VISITAVIT PLEBEM SUAM. TIMOR, — id est reverentia, ac sacer quidam horror, mixtus admiratione et gaudio. MAGNIFICABANT (Graece ἐδόξαζον, id est glorificabant) DEUM. PROPHETA MAGNUS, — Messias, hujus enim adventum tunc omnes avide exspectabant.
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17. ET EXIIT HIC SERMO IN UNIVERSAM JUDAEAM DE EO, ET IN OMNEM CIRCA REGIONEM. Allegorice: vidua est Ecclesia; haec filios, id est Christianos per peccatum mortale Dei gratia, quae est vita et quasi anima animae, privatos et mortuos luget, eisque suis lacrymis veniam et vitam gratiae impetrat. Unde Christus primo, sistit funus, id est cupiditates quae adolescentibus dominantur, cohibet et refraenat, ut eas amplius peccator non sequatur. Secundo, tangit loculum, id est lignum crucis, illaque ipsum a morte excitat. Crucis enim Christi merito, peccatoribus inspiratur a Deo poenitentia et gratia. Hinc tertio, mortuus surgit et loquitur, id est incipit bene operari Deumque laudare, ideoque omnes intuentes tantam tamque divinam mutationem capit admiratio, et ipsi unanimi voce Deum glorificant. Ita S. Ambrosius, Euthymius, Theophylactus, Beda hic; et S. Augustinus, serm. 44 De Verbis Domini. Vivum exemplum est in S. Monica, quae vidua filium Augustinum haeresi et luxuria mortuum assidue lugens, eum suis precibus et lacrymis ad vitam sanctam revocavit, imo primarium Ecclesiae doctorem effecit, uti ipse refert in libris Confession. Rursum magis particulatim vidua est Ecclesia, filius est populus Gentium, mortuus et sepultus. Unde Christus illi in corde alta et potenti voce inclamet oportet, ut resipiscat. Ita Glossa. Tropologice: in vidua hac exprimitur, quid quotidie facere debeat anima Pastoris, Rectoris, Confessoris, cum aliquem adolescentium suorum debilium in lethale peccatum contigerit incidere, et deduci ad sepulcrum aeternae desperationis; scilicet, debet prosequi hoc funus cum suis civibus, lacrymis, gemitu, lamentis; sic fiet ut Dominus eam consoletur, et primo, tangens loculum, stare faciat funeris bajulos, id est finem imponat cupiditatibus; secundo, eam ad vitam suscitabit; tertio, eum eriget ad virtutum opera, ut loquatur confiteaturque peccata sua, et Dei gratiam depraedicet. Sic demum redditur matri, unde majus sequitur gaudium, quam fuerat prior luctus; sequitur admiratio et praedicatio divinae bonitatis in multis. Rursum, vidua est anima, filia est mens mortua: haec ergo anima si funus suum defleverit, maxime si aliorum lacrymas adjunxerit, Christus eam suscitabit. Loculus est male secura conscientia; qui sepeliendum portant, sunt immunda desideria vel blandimenta sociorum, quae Domino tangente stant, id est coercentur, ait Beda. Insuper Theophylactus: Vidua, inquit, est anima amittens virum, id est divinum sermonem; filius est intellectus; loculus est corpus. Denique Christus legitur tres mortuos suscitasse; scilicet primo, filiam Archisynagogi in domo, id est peccatorem, qui peccatum suum continet in mente et cogitatione; secundo, adolescentem hunc viduae in porta, id est peccatorem, qui peccatum suum opere patefecit, et aliis affricat; tertio, Lazarum in monumento, id est peccatorem, qui peccatum opere consummavit, illudque iterando ejus habitum contraxit, ut in eo quasi in monumento jaceat sine spe salutis et resurrectionis. Primum suscitat Christus seorsim et secreto orando, secundum imperando, tertium voce magna clamando: « Lazare, veni foras, » quia facile curatur mentale duntaxat peccatum, difficilius vocale, difficillime reale saepius iteratum, in quo quis jacet quasi dormiens, imo quasi mortuus et sepultus. Unde Christus illi in corde alta et potenti voce inclamet oportet, ut resipiscat. Ita Glossa.
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29. ET PUBLICANI JUSTIFICAVERUNT DEUM, — id est, justum, rectum, benignum, providum confessi et professi sunt Deum, quod eis Joannem Baptistam miserit, ac per illius praedicationem et baptismum illorum saluti tam benigne providerit, ut eos ad poenitentiam, veniam et gratiam perduceret. Sic accipitur τὸ « justificare » infra vers. 35, et I Tim. iii, 16. Cetera exposui Matth. xi, 20. Nota haec verba videri potius Lucae quam Christi. Nam paulo post sequitur: « Ait autem Dominus. » Ita Jansenius et alii, licet Maldonatus censeat esse verba Christi.
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30. PHARISAEI AUTEM, etc., CONSILIUM DEI SPREVERUNT IN SEMETIPSOS, — id est in semetipsis, hoc est, intra se, in corde suo, quia publice illud carpere non audebant. Aut « in, » id est contra « semetipsos, » id est in suam perniciem et damnationem. Ita Beda.
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36. ROGABAT AUTEM ILLUM QUIDAM DE PHARISAEIS, UT MANDUCARET CUM ILLO. ET INGRESSUS DOMUM PHARISAEI, DISCUBUIT.
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37. ET ECCE (rem miram, et mirum poenitentiae exemplum) MULIER, — nomine Maria Magdalena, uti eam vocat Lucas, cap. seq., vers. 2. Quaeritur hic, an eadem sit mulier quae hic, et quae Matth. xxvi, 7, et Joan. xii, 3, Christum unxit; sive an una fuerit Magdalena, an duae, an tres? S. Chrysostomus, hom. 81 in Matth., opinatur fuisse plures duas; Origenes, Theophylactus et Euthymius, in cap. xxvi Matth., opinantur fuisse tres; scilicet primam hic; secundam, quae biduo ante passionem Christum unxit, Matth. xxvi, 7; tertiam, quae sex diebus ante Pascha et passionem super Christi caput alabastrum nardi effudit, Joan. xii. Hos secuti Judocus Clictoveus et Jacobus Faber, libellos scripsere de tribus Magdalenis; sed eorum errorem docte refellit Joannes Roffensis, libro de hac re edito. Dico ergo unam eamdemque fuisse mulierem, scilicet Mariam Magdalenam, sororem Marthae et Lazari, quae Christum non tribus, sed duabus vicibus unxit, uti narrant Lucas, Joannes et Matthaeus. Probatur primo, quia hic est communis fidelium et Ecclesiae sensus, nam ipsa in Ecclesiastico Officio omnia uni Magdalenae tribuit, quae hic narrat Lucas. Secundo, quia Joannes, cap. xi, 2, de ea ait: « Maria (soror Marthae et Lazari, ut dixi vers. 1) autem erat quae unxit Dominum unguento, et extersit pedes ejus capillis suis: » ubi plane alludit ad hanc Lucae unctionem, ac unam duntaxat mulierem Christum ungentem significat. Si enim plures fuissent, non satis ex unctione eam designasset, dicens: « Maria autem erat quae unxit Dominum, etc. » Sensus enim est, q. d. Cum Mariam nomino, illam intelligo celebrem, quae poenitens unxit pedes Jesu, Luc. vii, quam proinde omnes sciunt non aliam esse quam Magdalenam. Tertio, de eadem agens Joannes, xii, 2: « Fecerunt, ait, ei (Jesu) coenam ibi, et Martha ministrabat: Lazarus vero unus erat ex discumbentibus cum eo. Maria ergo accepit libram unguenti nardi pistici pretiosi, et unxit pedes Jesu, et extersit pedes ejus capillis suis. » Ubi plane significat eamdem esse Magdalenam, scilicet sororem Marthae et Lazari, quae unxit Christum hic, et rursum sex diebus ante Pascha in Bethania. Jam unctio cujus meminit Matthaeus, xxvi, 6, est eadem cum illa quam describit Joannes, xii, 1 et seqq., ut patet conferenti Matthaeum cum Joanne. Utraque enim contigit in Bethania in domo Simonis Leprosi; utraque facta est per effusionem alabastri super caput Jesu. Ergo una eademque fuit Magdalena, quae non ter, ut vult Origenes, sed bis duntaxat unxit Jesum, scilicet hic, et sex diebus ante mortem, Joan. xii, 2, et Matth. xxvi, 7. Quarto, idem liquet ex historia Ecclesiastica et traditione Massiliensium et Provincialium, apud quos haec constans est fama et traditio. Item ex monumenti S. Magdalenae inscriptione, quod ei S. Maximum, unum e 70 Christi discipulis, erexisse ferunt, in quo omnia jam dicta uni eidemque Magdalenae huic tribuuntur. Quinto, haec est sententia S. Augustini, lib. II De Consensu Evang., cap. lxxix; S. Cypriani, tract. De Duplici martyrio; S. Gregorii, hom. 33 in Evang.; Toleti, Jansenii, Francisci Lucae et passim caeterorum Interpretum. Dices: Magdalena haec secuta est Jesum a Galilaea, ut patet Matth. xxvii, 55: ergo videtur fuisse Galilaea, ergo diversa a Maria, sorore Marthae, haec enim videtur fuisse Judaea, quia habitabat in Bethania, quae erat vicina Hierosolymae. Respondeo, illam fuisse Judaeam ratione prosapiae, sed videri habitasse in Galilaea, puta in castello Magdalum dicto, forte quod ejus loci domino nupserat, aut quod in divisione haereditatis paternae hoc ei castellum sorte obtigerat; atque a Magdalo hoc dicta videtur a Magdalena. Ita Jansenius, Adrichomius, Franciscus Lucas et alii. QUAE ERAT IN CIVITATE. — Aliqui putant fuisse Jerusalem. Verum Jerusalem erat in Judaea: haec autem omnia Christi acta, non in Judaea, sed in Galilaea, ubi Christus praedicabat, contigisse videntur, uti liquet ex Chronotaxi quam Evangeliis praefixi. Quare verisimilius Toletus, Franciscus Lucas et alii opinantur civitatem hanc fuisse Naim, in qua paulo ante Christus, vers. 12, filium viduae a morte suscitarat. Alii putant civitatem hanc fuisse Magdalum, in qua habitabat Magdalena. Favet Adrichomius in voce « Magdalum. » PECCATRIX. — Nonnulli recentiores, ut Magdalenam honestent, censent eam non fuisse impudicam, sed vanam, comptam et pomposam, quae proinde esset scandalum et illecebra luxuriae, ideoque vocari peccatricem. Verum hi quantum consulunt honori Magdalenae, tantum detrahunt gratiae Christi ac poenitentiae Magdalenae, quae illam ex peccatrice adeo sanctam effecit. « Peccatrix » enim dicitur antonomastice, quod et ipsa graviter peccare soleret, et alios ad secum peccandum allicere. Peccatrix ergo idem est quod meretrix, non publice omnibus plebeiis exposita, sed quae plures privatos nobiles haberet amasios et asseclas. Unde meretricem eam vocat S. Augustinus, serm. 58 De Temp.; S. Hieronymus, in cap. xxvi Matth.; Isidorus Pelusiota, lib. I, epist. 142; S. Ambrosius, Gregorius, Beda, ac S. Chrysostomus, hom. 62 ad Popul., ubi propter eam a Christo dictum esse ait illud: « Meretrices et publicani praecedent vos in regno Dei. » Hinc Ecclesia de ea cecinit: Quae tot commisit crimina, / Ab ipsa fauce tartari, / Redit ad vitae limina. / Post fluxae carnis scandala / Fit ex lebete phiala, / Ex vase contumeliae / In vas translata gloriae. Nimirum permisit eam Christus volutari in sordibus luxuriae, ut in ea depuranda vim gratiae suae ostenderet, dum ex meretrice facit angelicam; sicut quo major est morbus, eo major virtus medici eum curantis ostenditur; nec hoc quidquam de honore Magdalenae decerpit, sed potius addit: quo majora enim magisque assidua fuere crimina, eo major ejus poenitentia magisque heroicus ejus animus, qui ex iis illico se extricavit, declaratur. Voluit enim Deus Magdalenam statuere peccatoribus omnibus vivum poenitentiae exemplar, ne quis ob enormitatem scelerum de venia desperet, sed magis in immensa Dei misericordia confidat, et veniam speret, memor S. Pauli dicentis: « Fidelis sermo, et omni acceptione dignus: quod Christus Jesus venit in hunc mundum peccatores salvos facere, quorum primus ego sum. Sed ideo misericordiam consecutus sum, ut in me primo ostenderet Christus Jesus omnem patientiam, ad informationem eorum qui credituri sunt illi in vitam aeternam, » I Timoth. i, 15. Vere S. Gregorius: « Plerumque, ait, gratior est Deo fervens post culpam vita, quam securitate torpens innocentia. » Hinc magnum quidem Dei beneficium est innocentia, qua quem praeservat a peccato, sed major Dei gratia est poenitentia et remissio peccatorum, eoque major, quo peccata majora sunt, quia haec remissio datur magis indigno, ideoque major ei fit gratia, uti docet S. Thomas. Quocirca peccatores, dum serio poenitent, heroica patrant, quibus innocentes justos superant, et in humilitate, austeritate et sanctitate transcendunt, uti videre est in S. Maria Aegyptiaca, S. Pelagia poenitente, S. Paulo, S. Matthaeo, S. Mose, qui ex latrone poenitens factus est speculum monachorum, etc. Acres enim ad omnem virtutem stimulos poenitenti adhibet prioris vitae turpitudo, peccatorum foeditas, offensae vindicta, amor Dei tam sibi indulgentis. Hinc poenitentiae symbolum est margarita. Sicut enim sol suis radiis ostream (quae aqueus et foetidus est humor, latens in concha) in pretiosam margaritam convertit; sic Christus illustratione gratiae Magdalenam peccatricem convertendo ad poenitentiam, effecit margaritam. UT COGNOVIT QUOD ACCUBUISSET IN DOMO PHARISAEI. — Non decebat Magdalenam luxuria infamem in domo sua, vel Christi, vel alicujus incogniti haec agere, sed in domo Pharisaei sibi noti, ut omnis mali suspicio ab hominibus, qui in materia luxuriae suspicacissimi sunt, tolleretur, utque honestati et decoro per omnia consuleretur. Porro, haec agere non erubuit in domo Pharisaei sibi amici: nam, ut ait S. Gregorius, hom. 33: « Quia semetipsam graviter erubescebat intus, nihil esse credidit quod erubesceretur foris. » Et S. Augustinus, homil. 58 De Temp.: « Meretrix, ait, illa quae pedes Domini lacrymis lavit et capillis suis extersit, ubi coelestem medicum venisse cognovit, ultro se ingessit in domum ubi rogata non fuerat, et quae prius frontosa erat ad perditionem, postea frontosior facta est ad salutem, et ideo audire meruit, quod ei omnia fuerint peccata dimissa. » Idem, hom. 23 inter 50: « Vidisti, ait, mulierem famosam, malae utique famae, quae erat peccatrix, non invitatam irruisse convivio, ubi suus medicus cumbebat, et quaesisse pia impudentia sanitatem, irruens quasi importuna convivio, opportuna beneficio. Noverat enim quanto morbo laboraret, et illum ad sanandum esse idoneum, ad quem venerat, sciebat. » Atque hac de causa Christus invitatus ad convivium Pharisaei venit, ut ibi convivium spirituale poenitentiae Magdalenae convivis exhiberet. Unde Chrysostomus, serm. 93: « Accubuit, ait, Christus, non pocula saporata melle, floribus odorata sumptuose, sed poenitentis lacrymas ex ipsis oculorum fontibus potaturus. Deus delinquentium lacrymas esurit, sitit lacrymas peccatorum. » Nam, ut ait S. Bernardus, « lacrymae poenitentium, vinum sunt angelorum, » quod scilicet omnes angelorum sensus oblectat. Subdit enim S. Bernardus, serm. 30 in Cant.: « quod in illis (lacrymis) vites emolliant?... quod sit Dei odor, sapor gratiae, indulgentiae gustus, reconciliationis jucunditas, sanitas redeuntis innocentiae, serenatae suavitas conscientiae. » Lacrymae ergo angelis sunt vinum coloratum, odoratum, sapidum. ATTULIT ALABASTRUM (vasculum alabastrinum, pyxidem ex lapide alabastrite) UNGUENTI. — Quale hoc fuerit, dixi Matth. xxvi, 7. ET STANS RETRO SECUS PEDES EJUS, LACRYMIS COEPIT RIGARE PEDES EJUS, ET CAPILLIS CAPITIS SUI TERGEBAT, ET OSCULABATUR PEDES EJUS, ET UNGUENTO UNGEBAT. — « Stans retro secus pedes ejus. » Veteres enim in toris, id est in lectulis mensalibus jacendo, et cubito caput fulciendo, mensae accumbebant, ita ut caput versus mensam, pedes vero versus exteriorem partem porrigerent, ut aliis in eodem lectulo discumbentibus commodus foret locus. Potuit ergo pedes Christi exterius tangere, lavare et tergere Magdalena. Porro, non videtur torus hic fuisse tam altus, ut ipsa stans (ut vult Toletus) attingeret pedes Christi, praesertim quia ipsa fuit alta et procera, ut patet ex capite ejus ingenti quod Massiliae ostenditur, et ex pede ejus praegrandi, qui Romae in templo S. Celsi juxta Pontem asservatur, ubi eumdem conspexi. « Stans » ergo, hic duntaxat praesentiam significat in quolibet situ, q. d. « Stans, » id est praesens, et genibus innixa, ad pedes Christi. Hic enim est situs poenitentis. « Accessit, ait S. Augustinus, hom. 23 inter 50, non ad caput Domini, sed ad pedes. Et quae diu male ambulaverat, vestigia recta quaerebat. Prius fudit lacrymas cordis, et lavit Domini pedes obsequio confessionis. Capillis suis tersit, osculabatur, unxit, tacita loquebatur, non sermonem promebat, sed devotionem ostendebat. » Hic ergo in Magdalena impletum est illud Cant. I: « Indica mihi quem diligit anima mea, ubi pascas, ubi cubes in meridie. » Et illud vers. 12: « Dum esset rex in accubitu suo, nardus mea dedit odorem suum. » Et illud Cant. III, 2: « Surgam, et circuibo civitatem: per vicos et plateas quaeram quem diligit anima mea. » Vide ibi dicta. Nota hic verecundiam Magdalenae, quae est decus adolescentiae et poenitentiae. Accessit enim ad Christum, non ante (utpote aestimans se, ob crimina foeda, ejus aspectu divino et purissimo indignam), sed retro; non ad caput, sed ad pedes. « Verecundia enim, ut ait S. Bernardus, serm. 86 in Cant., est gemma morum, virga disciplinae, soror continentiae, lampas pudicae mentis, expunctrix malorum, et propagatrix puritatis innatae, specialis gloria conscientiae, et famae custos, vitae decus, virtutis sedes, virtutum primitiae, naturae laus et insigne totius honesti. Rubor ipse genarum, quem forte invexerit pudor, quantum gratiae et decoris suffuso afferre vultui solet! » Nota secundo: S. Magdalena, ait S. Chrysostomus, hom. 11 in Matthaeum, prima fuit de qua legimus, quod veniae et gratiae causa iverit ad Christum. Alii enim sanitatis causa eum adierunt. Fuit igitur ipsa quasi cerva sagittata a Christo telo amoris: unde cucurrit ad eum quasi saucia. Ostendit ei Christus in mente turpitudinem suam et statum miserabilem: unde ipsa confusa et dolore transfixa se ferre non potuit nec ad momentum, sed illico cucurrit ad Christum, ut a tam misero statu se liberaret. Hinc irruit importuna convivio, alioqui potuisset per horam exspectare Christum redeuntem a convivio in aliquo loco civitatis secreto et a turba remoto. Peccatum enim mortale vel unicum adeo foedum et horrendum est, ut asserat S. Anselmus, lib. De Similit., cap. cxc: « Si hinc peccati pudorem, et illinc cernerem inferni horrorem, et necessario uni illorum haberem immergi, prius me in infernum mergerem, quam peccatum in me immitterem. » Additque: « Mallem purus a peccato gehennam intrare, quam peccati sorde pollutus coelorum regna tenere. » Nota tertio: Videtur Magdalena audiisse hanc vocem Joannis Baptistae de Christo: « Ecce Agnus Dei, ecce qui tollit peccata mundi, » Joan. I. Aut illud Christi: « Venite ad me, omnes qui laboratis et onerati estis, et ego reficiam vos, » Matth. XI. Rursum ipsa a septem daemonibus per Christum liberata, uti audiemus cap. VIII, 2, ex divino Spiritus Sancti instinctu et impulsu sibi persuadebat se pariter a septem, id est omnibus peccatis per Christum, liberandam. Quare poenitens, totaque compuncta adiit Christum, quasi Prophetam sanctissimum et divinum, qui a Deo haberet potestatem remittendi peccata, certo confidens se ab eo peccatorum veniam impetraturam: nam Christus per gratiam traxit intus, quam per misericordiam suscepit foris, ait S. Gregorius. LACRYMIS COEPIT RIGARE PEDES EJUS. — Nota hic ingentem lacrymarum in Magdalena poenitente copiam, quae tanta fuit, ut pedes Christi ex itinere pulverulentos (incedebat enim Christus nudis superne pedibus, inferne tantum sandaliis sive soleis calceatus, uti ostendi Matth. X, 10) ablueret et purificaret. De quarum vi et efficacia vide inter alios S. Chrysostomum, serm. De Poenitentia, tom. V. Audi et S. Ambrosium hic: « Ideo non lavit pedes suos Christus, ut eos lacrymis nos lavemus. Bonae lacrymae, quae non solum nostrum possunt lavare delictum, sed etiam Verbi coelestis rigare vestigium, ut gressus in nobis ejus exuberent. Bonae lacrymae, in quibus non solum redemptio peccatorum, sed etiam refectio est justorum. Justi enim vox est: Fuerunt mihi lacrymae meae panes die ac nocte. » Et S. Gregorius, hom. 33: « Cogitanti mihi, ait, de Mariae poenitentia, flere magis libet quam aliquid dicere. Cujus enim vel saxeum pectus, illae hujus peccatricis lacrymae ad exemplum poenitendi non emolliant? Consideravit namque quid fecit, et noluit moderari quid faceret. Super convivantes ingressa est, non jussa venit, inter epulantes lacrymas obtulit. Discite quo dolore ardet, quae flere et inter epulas non erubescit. » ET CAPILLIS CAPITIS SUI TERGEBAT. — Non deerant Magdalenae lintea ad tergendum, sed poenitentiae studio capillos, quos olim compserat et fucarat ad alliciendum amasios, nunc dedicat pietati et Christo. Unde S. Cyprianus, tract. De Ablutione pedum: « Usa est, ait, capillis pro linteo, oculis pro catino, lacrymis pro baptismo: cor contritum erupit in lacrymas, fide lavit, charitas unxit: caput pro suppedaneo stravit, crinibus circumfusis pedes sacros involvit et tersit: nihil sibi de se retinens, totam se Tibi devovit. Et Tu affectum potius quam factum attendens, ungebas ungentem, abluebas lavantem, tergebas intrinsecus poenitentem. » Causam dat S. Euthymius, dicens: « Instrumenta peccati facit instrumenta virtutis. » Et particularius S. Gregorius, hom. 33: « Quod, inquit, sibi turpiter exhibuerat, hoc jam Deo laudabiliter offerebat. Oculis terrena concupierat; sed hos jam per poenitentiam conterens flebat. Capillos ad compositionem vultus exhibuerat; sed jam capillis lacrymas tergebat. Ore superba dixerat; sed pedes Domini osculans, hoc in Redemptoris sui vestigia figebat. Quot ergo in se habuit oblectamenta, tot de se invenit holocausta. Convertit ad virtutum numerum, numerum criminum, ut totum serviret Deo in poenitentia, quidquid ex se Deum contempserat in culpa. » Audi et S. Chrysostomum, hom. 6 in Matth.: « Sic et ista in Evangelio meretrix, virgines quoque ipsas honestate superavit, et incredibilis in Christum amoris igne succensa, et a maximis sordibus peccatorum largissimo lacrymarum fonte purgata. Quia enim perfecte incaluerat poenitendo, bacchari (ut ita dixerim) coepit desiderio exagitata Christi. Siquidem continuo et crines resolvit, et sanctos pedes uberibus diluens lacrymis, ac propriis extergens capillis, pretioso rigavit unguento. Et haec quidem extrinsecus cuncta faciebat: ea vero quae in secreto mentis agitabat, multo his erant ignitiora, multoque majora, quae tantummodo Deus ipse cernebat. » ET OSCULABATUR PEDES EJUS — lotos tersosque. Oscula impudica amasiorum convertit in oscula casta et supplicia pedum Christi, hoc gestu petens peccatorum veniam et reconciliationem; hujus enim symbolum est osculum, aeque ac amoris et charitatis, ait S. Ambrosius. Mystice: « Pedes duo Christi, ait B. Petrus Damianus, serm. De Magdalena, sunt misericordia et judicium, quorum alterum sine altero osculari, vel temeraria securitas est, vel desperatio fugienda. » Publice, in publico convivio, coram omnibus convivis hos actus poenitentiae edebat Magdalena, ut publico scandalo quod sua luxuria dederat, publica poenitentia satisfaceret illudque aboleret. ET UNGUENTO UNGEBAT. — Veteres olim in conviviis utebantur unguentis, hoc est, aquis vel liquoribus odoriferis, tum ad lautitiam, tum ad fragrantiam, uti ostendi Eccli. IX, 10; fieri autem id solebat per mulieres, ut patet I Reg. VIII, 13. Eo audentior in convivium irruit Magdalena, idipsum factura in domo Simonis amici sui, ut incensum suum erga Christum monstraret amorem, ait Titus. Nam, ut inquit S. Paulinus, epist. 4 ad Severum, pag. 92, de S. Magdalena: « Non unguentum in illa Dominus, sed charitatem dilexit, qua pudenter impudens, et pie improba, sine opprobrii et repulsae metu extraneam sibi domum Pharisaei, non invitata, illa vi petulans penetravit, qua rapitur regnum coelorum, et tantum verbi coelestis esuriens, non ad opes illius, sed ad pedes Christi cucurrit, seque in illis humi se abjecit, rivos lacrymarum profudit, capillis olim crispantibus sordes Christi tersit, oscula libavit fletu, litavit unguento, sacrificavit affectu. Sacrificium enim Deo spiritus contribulatus. Quem illa immolans Deo, non solum remissionem delictorum, sed et gloriam praedicandi cum Evangelio nominis meruit. » Et inferius: « illum diligens se dilexit. » Et concludens, p. 105: « Ergo, ait, illum amemus, quem amare debitum est; illum osculemur, quem osculari castitas est; illi copulemur, cui nupsisse virginitas est; illi subjiciamur, sub quo jacere supra mundum stare est; propter illum dejiciamur, cui cadere resurrectio est; illi commoriamur, in quo vita est, in quo et mortui vivimus: qui vicissim nobis hoc esse dignatur, quidquid illi fuerimus servuli sui, » etc. Mystice: B. Damianus, serm. De S. Magdalena, ait hoc unguentum fieri e peccatis nostris: « Ipsa, ait, in mortariolo poenitentiae macerationis pistillo contusa, et respersa discretionis oleo, doloris igne supposito et in aheno disciplinae concocta, unguentum exhibet pretiosum et acceptum pedibus Salvatoris. » Et subdit hoc unguentum esse quadruplex: primo, devotionis; secundo, virtutum inter se commistarum; tertio, pietatis; quarto, misericordiae. Nota hic in Magdalena eximium et heroicum poenitentiae caeterarumque virtutum speculum. Primo, eximiam fidem, qua credidit Christum habere potestatem dimittendi peccata, etsi id pertinaciter negarent Scribae et Pharisaei, nec ulli Prophetarum huc usque potestas haec a Deo fuisset concessa: imo si fidem habemus S. Augustino, homil. 33 inter 50, Christum plusquam hominem esse credidit, scilicet hominem Deum; credebat enim hominem merum non posse dimittere peccata per se et auctoritative, ut faciebat Christus, sed hoc esse solius Dei: quare Christum esse Deum. Hanc fidem concepit partim ex miraculis Christi, et communi fama quod ipse esset Messias, partim et potissime ex illuminatione et instinctu Dei. Ita Euthymius et Franciscus Lucas hic, ac S. Augustinus, loco jam citato: « Illa, ait, quae sibi peccata a Christo remitti credidit, Christum non hominem tantum, sed et Deum credidit. » Unde addit Augustinus: « Accessit ad Dominum immunda, ut rediret munda; accessit aegra, ut rediret sana; accessit confessa, ut rediret professa. » Secundo, admirandam religionem et devotionem, qua pedes Christi amplexa eos lacrymis rigare, tergere, osculari non cessavit, donec audiret a Christo: « Remittuntur tibi peccata tua, vade in pace. » Tertio, insignem sapientiam, qua non voce, sed corde et intimis desideriis ac suspiriis, veniam criminum flagitabat a Christo. Quarto, magnitudinem poenitentiae, qua quasi effrons et impudens publico irruit convivio, abluit et cibavit, atque ipsos sibi pedes sacrarium (ut ita dixerim) et altare constituit. In quibus libavit fletu, litavit unguento, sacrificavit affectu; ac deinde omnem vitam suam omnesque annos usque ad mortem Christo et poenitentiae dicavit, ac triginta annos in deserto austeram in jugibus lacrymis, jejuniis et orationibus egit vitam. Lege eam apud Surium die 22 julii: unde de ea canit Petrarcha: Namque famem, frigus, durum quoque saxa cubile, / Dulcia fecit amor, spesque alto pectore fixa. Praemium angelicum subdit: Hic hominum non visa oculis, stipata catervis / Angelicis, septemque die subvecta per horas, / Coelestes audire choros alterna canentes / Carmina corporeo de carcere digna fuisti. Denique Christus revelavit S. Brigidae, lib. I Revel., cap. CVIII, tres sanctos sibi prae caeteris placuisse, scilicet B. Virginem, Joannem Baptistam et Mariam Magdalenam, de qua sic loquitur: « Quando Maria Magdalena conversa est, dixerunt daemones: Quomodo reducemus eam? pinguem enim praedam perdidimus: ipsa quippe in tantum se aquis lacrymarum lavat, quod non audemus aspectum nostrum in eam infigere: sic tegit se bonis operibus, quod nihil accedit ad eam de macula: sic fervens et calida est in Dei servitio et sanctitate, quod non audemus ei appropinquare. » Tropologice: S. Ambrosius, lib. De Tobia, cap. XXII: « Misit oleum, inquit, in pedes ejus, misericordiam et ipsa in pauperes conferendo. Isti sunt pedes Christi; in his innocentius ambulat Christus. »
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39. VIDENS AUTEM PHARISAEUS, QUI VOCAVERAT EUM, AIT INTRA SE, DICENS: HIC SI ESSET PROPHETA, SCIRET UTIQUE, QUAE ET QUALIS EST MULIER, QUAE TANGIT EUM, QUIA PECCATRIX EST. — ac proinde non decet, ut ipsa immunda tangat Prophetam mundum, quare Jesus non videtur esse Propheta, utpote qui sinat se tangi a tam immunda et infami meretrice: erat enim hic Pharisaeus, ait S. Augustinus, serm. 23 inter 50, ex illo genere hominum superborum, de quibus Isaias, cap. LXV, dixit: « Recede longe a me, noli me tangere, quoniam mundus sum. » Hic fuit paralogismus Simonis erroneus et falsus. Nam decebat immundos tangere Christum ut ab eo mundarentur. Ad hoc enim venerat in mundum, ut esset medicus tangens et sanans omnes morbos tam animi, quam corporis. « Offendiculum passus haec dicebat, ait Euthymius, ignorans quod, cum Deus esset, propter peccatores Homo factus erat. » Rursum Magdalena jam non erat immunda, sed mundata et sanctificata per contritionem, uti docet in sequentibus Christus. Deceptus est Simon judicans ex praeteritis, non ex praesenti, quae et qualis nunc esset Magdalena. Erat enim eadem, sed altera: altera, sed ipsa, ait Chrysologus, serm. 74 et 75. Quare mundior et sanctior erat humilis et poenitens Magdalena, impuro et superbo Pharisaeo, qui similia et forte graviora quam Magdalena commiserat, aut ob superbiam facile committere poterat, ut docet S. Augustinus loco jam citato. Quare in multis hic Pharisaeus deliquit. Octo ejus errores et delicta recenset Toletus hic, annotat. 66. Hinc tropologice colligit S. Gregorius, hom. 33, dicens: « Unde necesse est, ut, cum peccatores quosque conspicimus, nosmetipsos prius in illorum calamitate defleamus, quia fortasse in similibus aut lapsi sumus, aut labi possumus, si lapsi non sumus: etsi censura magisterii debet semper virtute disciplinae vitia persequi, oportet tamen ut sollicite discernamus, quia districtionem debemus vitiis, compassionem naturae. Si enim feriendus est peccator, nutriendus est proximus. »
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40. ET RESPONDENS JESUS (qui acie mentis et spiritus Sui divini praevidebat arcanas cordis cogitationes et murmura Pharisaei), DIXIT AD ILLUM: SIMON, HABEO TIBI ALIQUID DICERE. AT ILLE AIT: MAGISTER, DIC. — « Simon. » Multi putant hunc Simonem alium esse a Simone Leproso, qui invitavit Christum sex diebus ante passionem in Bethania, ubi et Magdalena Christum iterum unxit, Joan. XII, 2; Matth. XXVI, 6, quia hic Simon habitabat in Galilaea, ille vero Leprosus in Judaea, puta in Bethania. Ita censet S. Augustinus, lib. II De Consensu Evang., cap. LXXIX; Theophylactus, Beda et alii. Alii unum et eumdem Simonem esse volunt, idque conjicitur ex eodem nomine Simonis, ex eadem familiaritate cum Jesu et Magdalena, ex simili invitatione et unctione. Videtur enim hic Simon a Christo conversus, cum eo migrante e Galilaea in Judaeam, Matthaei XIX, 1, eodem pariter migrasse, ac domum delegisse in Bethania, juxta notam sibi Magdalenam, ut cum ea Christi praesentia et doctrina frueretur. HABEO TIBI ALIQUID DICERE. — Ecce quam prudenter et leniter Simonem corrigit Christus, suavibus hisce verbis, sed praegnantibus, prius captans Simonis benevolentiam ejusque attentionem excitans: « Nam et ipsum sanare cupiebat, ne gratis apud eum comederet, » ait S. Augustinus loco citato; ac revera eum sanasse videtur, ut tacite innuit hic Lucas. Unde Simon modeste et placide respondit Christo: « Magister, dic, » q. d. Ego tua quasi magistri mei dicta, ut discipulus grate et libenter excipiam.
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41. DUO DEBITORES ERANT CUIDAM FOENERATORI: UNUS DEBEBAT DENARIOS QUINGENTOS, ET ALIUS QUINQUAGINTA. — « Debitores, qui, ut ait S. Ambrosius, foeneratori coelesti (Deo) erant obnoxii, cui non materialem pecuniam debemus, sed meritorum examina, aera virtutum: » debita ergo sunt peccata, quibus injuriam irrogamus Deo gravissimam, pro qua ei satisfacere debemus, sed non valemus, ideoque gehennae et ignis aeterni rei sumus. « Foeneratori, » id est « creditori, » ut vertit Syrus: Graecum enim δανειστής respondet Hebr. נשה nosche, ac significat eum qui dat mutuum sive gratis, sive ad usuram. Quare melius per « foeneratorem » hic accipias « mutuatorem, » sive « creditorem; » sic enim haec vox accipitur Deuter. XV, 6, et XXVIII, 12; Eccli. XXIX, 1 et 2. UNUS DEBEBAT DENARIOS QUINGENTOS, ET ALIUS QUINQUAGINTA. — Denarius est julius, sive regalis Hispanicus, ita dictus, quod 10 contineat parvos asses, hoc est decem baiocos Romanos, sive decem dimidios stuferos Belgicos: quare denarius valebat quinque stuferos. Ergo 50 denarii faciunt quinque aureos Romanos, 500 vero denarii faciunt 50 aureos Romanos. In hac parabola Christus per duos debitores denotat Simonem suum hospitem, et Magdalenam, idque facit eleganter et paradigmatice civilitatis causa, ne, si Simonem statim nominasset, eum offenderet et percelleret. Id patet ex sequentibus, ubi per tres antitheses Magdalenam cum Simone comparat, illamque Simoni anteponit et absolvit. Magdalena ergo debebat 500 denarios, quia magnam peccatricem se aestimabat, ac multo plus Deo ob sua peccata debere aestimabat, quam deberet Simon, ideoque plus dilexit ac majora dilectionis signa ostendit, ut remissionem majorum criminum ab eo mereretur accipere. Simon debebat denarios 50, id est parum et venialiter duntaxat se peccasse, parumque Deo debere aestimabat, quia putabat se justum, ideoque parva vel nulla contritione se egere credebat. Verum, ut recte notat S. Augustinus loco citato, hac de causa aeque vel magis se Deo (qui illum ne majora scelera committeret, conservabat) debitorem confiteri debebat. Audi S. Augustinum: « Adulter non fuisti (o Simon, uti fuit Magdalena) in illa vita tua praeterita plena ignorantiis. Hoc tibi dicit Deus tuus: Regebam te mihi, servabam te mihi, ut adulterium non committeres. Suasor defuit; et ut suasor deesset, ego feci. Locus et tempus defuit; et ut haec deessent, ego feci. Affuit suasor, non defuit locus, non defuit tempus; ut non consentires, ego terrui. Agnosce ergo gratiam ejus cui debes et quod non admisisti. Mihi debet iste quod factum est, et dimissum vidisti: mihi debes et tu quod non admisisti. Nullum est enim peccatum quod fecit homo, quod non possit facere alter homo, si desit rector, a quo factus est homo. »
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42. NON HABENTIBUS ILLIS, UNDE REDDERENT, DONAVIT (debitum condonavit) UTRISQUE. QUIS ERGO EUM (foeneratorem, id est creditorem, puta Deum: huic enim quasi creditori peccator est debitor) PLUS DILIGIT? — id est, plus diligere judicabitur, vel plus diligere solet, pluribus officiis eum demereri satagit. Similis hebraismus est alibi frequens, ut Amos V, 13: « Ideo prudens in tempore illo tacebit, » id est tacebat, aut tacere eum oportuit. Sensus est, q. d. Sicut is qui cum plura deberet suo creditori, plurium ab eo accepit remissionem, passim a prudentibus judicabitur ideo majorem hanc remissionem a creditore accepisse, quod magis eum dilexerit, ac plura ei officia et signa benevolentiae exhibuerit, ob quae plura vicissim illi remisit et condonavit creditor. Sic enim debitores, qui multa debent creditoribus, majora eis officia et obsequia deferre solent, ut tantorum debitorum remissionem, vel diminutionem, vel temporis ad solvendum praestituti prorogationem ab eo emereantur, et quasi emendicent. Simili ergo modo tu, o Simon, prudenter judicare debes Magdalenam magis dilexisse Me Prophetam et Messiam Dei Filium, quam tu dilexeris: majora enim, ut vidisti, dilectionis, omnisque officii et obsequii signa Mihi exhibuit, quam tu exhibueris: quare iisdem Me provocavit, ut plura et majora ipsi quam tibi peccata condonem. Major enim dilectio debitoris est causa majoris condonationis creditoris; illam enim provocat et elicit. Unde congrue ad parabolam propositam infero et dico: « Remittuntur ei peccata multa, quoniam dilexit multum. » Quare Magdalena jam amplius non est peccatrix, nec indigna contactu pedum Meorum, ut tu aestimas, o Simon, sed sanctior te est digniorque Meo attactu. Hunc sensum exigit acoluthia et apodosis, sive redditio et applicatio aequa parabolae, scilicet ut significetur dilectionem majorem esse causam majoris remissionis majorum debitorum, id est delictorum. Ita S. Augustinus, hom. 23 inter 50. Ergo τὸ « diligit » significat praesens et praeteritum, q. d. Plus me dilexit et diligit, ideoque plus ei remitto. Unde Arabicus vertit, quis ergo horum duorum debitorum plus amator est illius? Ita Maldonatus, qui diserte ait praesens hic ex vulgari phrasi poni pro praeterito; scilicet « diligit » pro « dilexit; » imo Christum sic interpretatur vers. 47, dicens: « Quoniam dilexit multum. » Secundo tamen, si τὸ « diligit, » vel, ut Graece est, ἀγαπήσει, id est, « diliget, » malis simpliciter accipere pro futuro, q. d. Quis eorum deinceps creditorum plus diliget? dico esse argumentum inversum, adductum ab effectu ad causam naturaliter connexam, q. d. Sicut ille debitor multum dilexit creditorem, eo quod hic multa ei debita jam ante remiserit; remissio enim plurium majorem in debitore exigit gratitudinem et dilectionem erga creditorem; debitor enim cui multa dimisit creditor, ex gratitudine cogitur magis redamare creditorem, quam ille cui iste pauca dimisit: sic e converso, ego, o Simon, Magdalenae multa delicta quasi debita dimitto, quia ipsa multum Me dilexit; q. d. Remissio debiti, et vicissim dilectio debitoris erga creditorem debitum remittentem, inter se connexa sunt; et sicut remissio creditoris parit dilectionem debitoris; ita vicissim dilectio debitoris parit remissionem creditoris. Provocat enim amor creditoris in remittendo amorem debitoris in obsequendo, et vice versa amor debitoris provocat amorem et remissionem creditoris; atque utrumque cernere est in Magdalena diligente, et Christo delicta ei remittente. Ita Lyranus, Franciscus Lucas et alii. Alioqui enim ex parabola hac debitorum plane e converso inferendum fuisset, hoc modo: Sicut creditor plura dimittens debitori efficit, ut ille deinceps ipsum plus diligat; sic Ego Christus majora dimittens Magdalenae, efficio, ut ipsa deinceps magis Me dilectura sit. Verum voluit Christus convertere parabolam modo jam dicto, ut ostenderet Magdalenae non tantum remissa esse peccata, sed et modum ac viam quo remissa sunt, nimirum per dilectionem, ut illam imitemur, ac per ferventem dilectionem emereamur a Deo peccatorum indulgentiam. Simili modo Christus convertit parabolam Samaritani, cap. X, vers. 36. Rogatus enim quis esset proximus, ostendit Samaritanum qui vulnerati misertus est, dicens: « Quis horum trium tibi videtur proximus? » Cum directe ad parabolam dicere debuisset: Vulneratus ille est proximus, cui praestanda est misericordia, sed maluit nominare Samaritanum, ut in eo miserente ostenderet, quam misericordiam proximis exhibere debeamus. Ex uno enim intelligitur alterum; scilicet ex proximo miserente intelligitur proximus miser: proximus enim est relativum; proximus enim proximi est proximus. Sensus ergo est, q. d. Samaritanus se vere gessit ut proximum vulnerati: Samaritanum ergo imitare, ut proximi tui miseri miserearis, sic vere te illius proximum ostendes. Unde concludens parabolam, subjicit Christus: « Vade, et tu fac similiter. » Simili modo hic concludit: « Remittuntur ei peccata multa, quoniam dilexit multum: cui autem minus dimittitur, minus diligit. » Aliter haec explicat S. Ambrosius, lib. De Tobia, cap. XXII, Christum scilicet prius remisisse peccata Magdalenae, ipsam deinde Christo gratam esse, et amplius eum dilexisse, ideoque Christum praevidentem hanc ejus gratitudinem et dilectionem, primitus peccata ejus remisisse. Aliter quoque S. Gregorius, lib. V, epist. 22, et ex eo Toletus, q. d. Debitor cui plus debiti a creditore dimittitur, debet et solet gratus esse creditori, eumque magis diligere. Cum ergo tu, o Simon, videris in Magdalena majora dilectionis Mei signa in lavando, tergendo, osculando et ungendo Meos pedes, inde debes colligere Me multa ei peccata remisisse. Ex effectu enim colligitur causa; scilicet, ex dilectione remissio debitorum. Vide ergo quam temere judicaveris hanc mulierem esse peccatricem, et tactu Meo indignam, cum ex mira ejus gratitudine et dilectione debuisses inferre multa, id est omnia, ei a Me peccata esse remissa. Verum hic sensus torquet illud vers. 47: « Remittuntur ei peccata multa, quoniam dilexit multum. » Vox enim « quoniam » significat dilectionem fuisse causam remissionis peccatorum, non effectum: de quo plura vers. 47.
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43. RESPONDENS SIMON DIXIT: AESTIMO QUIA (quod) IS CUI PLUS DONAVIT (id est plus debiti condonavit, scilicet diligat suum creditorem eo modo, quo jam explicatum est). Hoc responsum extorquet Christus ex ore Simonis, ut illo ipsum irretiat et capiat. Unde sequitur: AT ILLE DIXIT EI: RECTE JUDICASTI. — Laudat Christus responsum Simonis, ut eo facilius ipse admittat sequentem inde Christi reprehensionem et correctionem.
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44. ET CONVERSUS AD MULIEREM, DIXIT SIMONI: VIDES HANC MULIEREM? — « Conversus. » Magdalena enim erat a tergo Christi, nec audebat ex criminum confusione coram facie ejus comparere. Unde Christus ad eam ita poenitentem faciem Suam convertit, eamque benignis gratiae oculis respexit, ac Simoni hospiti suo praetulit. VIDES HANC MULIEREM? — jam non peccatricem ut tu, o Simon, aestimas, sed poenitentem justificatam et sanctam. INTRAVI IN DOMUM TUAM, AQUAM PEDIBUS MEIS NON DEDISTI: HAEC AUTEM LACRYMIS RIGAVIT PEDES MEOS, ET CAPILLIS SUIS TERSIT. — Solebant hospitibus et convivis ante mensam lavari pedes, quia olim nudis pedibus incedebant: lavabant eos ergo, ut sordes simul et fatigationem abstergerent, ne iis lectulos mensales in quibus discubituri erant, sordidarent. Sic Abraham lavit pedes angelis, quos peregrinos existimabat, Genes. XVIII, 4; et Loth, Genes. XIX, 2; et alii, Judic. XIX. Unde et Paulus viduam Diaconissam eligendam censet, quae « pedes Sanctorum lavit, » I Tim. V, 10. Christus autem hic et foris veniebat, et erat conviva; quare Simon ei pedes lavari curare debebat. Taxat ergo Christus ejus incuriam parvumque amorem, ut dilectionem Magdalenae illi praeferat, utpote quae non aqua, sed lacrymis pedes Christi abluit; nec linteo, sed capillis suis tersit, eosque sordidare non est verita. Nam, ut ait Titus: « Aqua facili negotio parari potest, sed tanta lacrymarum profusio, paratu minime facilis est. »
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45. OSCULUM MIHI NON DEDISTI: HAEC AUTEM, EX QUO INTRAVIT, NON CESSAVIT OSCULARI PEDES MEOS. — Idque « cum omni timore et reverentia, » ait Titus. Solebant hospites et convivas osculo excipere, in signum amoris et benevolentiae, ut eos sibi gratos esse significarent. Unde id etiamnum faciunt Belgae aliaeque gentes. At Simon, parum erga Christum civilis, osculum omisit. Sensus est, q. d. Tuum erat, o Simon, Me hospitem osculo faciei de more excipere; tuam ergo rusticitatem supplevit et superavit civilis amansque Magdalena, quae non faciem, sed pedes Meos osculata est, idque non semel, nec uno osculo, sed crebris et continuatis ab initio ingressus ejus in domum hucusque.
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46. OLEO CAPUT MEUM NON UNXISTI: HAEC AUTEM UNGUENTO UNXIT PEDES MEOS. — Solebant liquoribus odoratis perfundere manus et capita convivarum, ac quo illi erant hero chariores et majori in pretio, eo pretiosiores illis adhibebat liquores. Sensus ergo est, q. d. Tu, o Simon, ne vili quidem, communique oleo faciem Meam unxisti: at Magdalena unguento pretioso unxit pedes Meos. Vide ergo quam te in officio et charitate superet: « Non enim unguentum Dominus, ait Ambrosius, sed charitatem dilexit, fidem suscepit, humilitatem probavit. » Unde concludit Christus:
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47. PROPTER QUOD DICO TIBI: REMITTUNTUR EI PECCATA MULTA, QUONIAM DILEXIT MULTUM. — Graece est ἀφέωνται, id est remissa sunt, in praeterito; sic et Syrus et Arabicus. Quaeritur: Quando Magdalenae fuerint remissa peccata? Franciscus Lucas, primo, censet remissa esse vers. seq., cum paulo post Christus ei dixit: « Remittuntur tibi peccata. » Quod ergo hic dicit « remittuntur, » sic explicat, q. d. Jam jam remittenda sunt. Secundo, alii censent hoc versu praesenti remissa fuisse illi peccata, illud enim significat τὸ « remittuntur; » quia decebat ut nemo nisi Christus eam absolveret, ac sententiam absolutionis viva voce coram Simone in eam proferret. Tertio, perisimilius videtur paulo ante remissa illi fuisse peccata, cum scilicet perfectum de peccatis dolorem concepit, ex cujus vi deinde haec signa lotionis, tersionis, osculationis et unctionis pedum Christi edidit; hoc enim significat Graecum ἀφέωνται, id est remissa sunt, in praeterito. Ratio est, quia Magdalena quae a Deo facta est exemplar poenitentiae, eo per validam gratiam illuminante ipsam et impellente, perfectum concepit dolorem ex amore Dei super omnia manantem. Deus enim mentem ejus illuminabat, ut clare videret peccatorum suorum gravitatem, quamque per illam Dei majestatem et bonitatem offendisset, ac voluntatem impellebat, ut Deum super omnia diligeret, ideoque peccata omnia summe detestaretur, ut Deum super omnia diligeret, et remissio peccatorum sequeretur, q. d. Hac de causa Magdalenae multa, id est omnia, peccata remissa sunt, quia ipsa summe Deum dilexit, et ex summa hac Dei dilectione summe de peccatis suis doluit illaque plene detestata est. « Charitas enim est mors criminum, vita virtutum, » ait S. Augustinus, tract. De Laudibus charitatis. Unde recte Theologi fere omnes cum S. Augustino, hom. 23 inter 50, ex hoc loco docent actum contritionis perfectae, qui includit dilectionem Dei super omnia, natura quidem praecedere remissionem peccatorum et justificationem; sed eodem instanti temporis tanquam ultimam ad illam dispositionem, eamdem adducere: sicut calor ut octo, in ligno quasi ultima dispositio, inducit in lignum formam ignis. Ita Concilium Tridentinum, sess. XIV, cap. IV, distinguens attritionem quae ex metu gehennae et poenarum concipitur, a contritione quae charitate perficitur, docet hanc cum Sacramento in voto peccatorem Deo reconciliare, illam vero neutiquam, juxta illud: « Cor contritum et humiliatum, Deus, non despicies, » Psalm. L. Hinc S. Gregorius, hom. 33, ita exponit: « Remittuntur ei peccata multa, quoniam dilexit multum, » quasi dicat: « Incendit plane peccati rubiginem, quia ardet valide per amoris ignem. Tanto namque amplius peccati rubigo consumitur, quanto peccatoris cor magno charitatis igne concrematur. » Vide Suarez, III part., Quaest. LXXXV, art. 1, disp. 4, sect. 7. Vere S. Bernardus, epist. 107: « Libenter, ait, Dei amor nostrum, quem praevenit, subsequitur. Nam quomodo redamare pigeat, quos amavit necdum amantes? » Noster tamen Interpres vertit, « remittuntur, » in praesenti, eodem sensu quo sacerdos in Sacramento poenitentiae, peccatorem poenitentem etiam perfecte contritum, ideoque jam justificatum, a peccatis absolvit dicitque: « Ego te absolvo. » Quia scilicet, quantum est ex parte sua, eum absolvit, esto vi contritionis jam sit absolutus: absolutio enim haec tam efficax est, ut, si quod inveniret in confitente peccatum, illud plane tolleret et absolveret. Adde, idem peccatum posse saepius condonari, maxime si poenitens ex humilitate et dolore illud saepius confiteatur, ac clavibus Ecclesiae subjiciat et remissionem flagitet. Unde Christus hic tertio Magdalenae peccata remittit. Quare non tantum omnem culpam, sed et omnem poenam culpae debitam ei remisit, illique plenam omnium indulgentiam ac quasi primum jubileum indulsit. Hoc est quod ait angelus cuidam Episcopo in Vitis Patrum, lib. VI, n. 16: « Poenitentia et confessio poenitentes in divinum numerum referunt. » Et Barlaam ad Josaphat apud Damascenum, in Hist. cap. XI: « Lacrymae poenitentis nomen baptismi obtinent. » Et Palladius, in Lausiaca, cap. CXL, narrat virginem quamdam lapsam « magis placuisse Deo in poenitentia, quam in virginitate. » Vide S. Hieronymum De Poenitentia Fabiolae, et Climacum, gradu 5 De Poenitentia. QUONIAM DILEXIT MULTUM. — Toletus et nonnulli alii censent « quoniam, » significare causam non remissionis peccatorum, sed probationis, quod illi jam remissa sint, q. d. Inde, o Simon, advertas et cognoscas Magdalenae jam remissa esse peccata, quia ipsa haec summae dilectionis et gratitudinis signa mihi ostendit, ut scilicet ipsa se mihi gratam exhiberet, quod jam ante peccata ei condonarim. Verum haec explicatio torquet « quoniam, » tum quia Magdalena, licet poenitens et contrita, nesciebat tamen sibi remissa esse peccata, donec a Christo audivit: « Remittuntur ei peccata: » quare haec signa dilectionis non potuit edere ex gratitudine, ut scilicet se gratam Christo, qui illa remiserat, exhiberet, quia, ut dixi, adhuc nesciebat Christum illa remisisse; tum quia Christus non dicit: Cognosce, o Simon, remissa esse Magdalenae peccata ex hoc quod ipsa me diligat, id est tanta dilectionis signa ostendat; sed vice versa ait: « Remittuntur ei peccata multa, quoniam dilexit multum, » id est, remittuntur ei peccata hac de causa, quod ipsa me summe diligat, ideoque summe de peccatis, quibus me offendit, doleat. Hoc enim plane verba significant. Dico ergo « quoniam » significare causam remissionis peccatorum, q. d. Hac de causa Magdalenae multa, id est omnia, peccata remissa sunt, quia ipsa summe Deum dilexit. Hic Dei amor, et de peccatis dolor eam excitavit ad edenda publica haec poenitentiae signa, sine ullo rubore et verecundia in publico Simonis convivii. Itaque antequam Christus ei diceret: « Remittuntur ei peccata; » jam vi contritionis perfectae et charitate formatae remissa erant ei peccata. CUI AUTEM MINUS DIMITTITUR, MINUS DILIGIT. — Haec pars ad Simonem spectat, cui, utpote non poenitenti de peccatis nec diligenti Deum, nihil remissum est. Unde Arabicus vertit, cui autem dimittitur parum, diligitur parum, q. d. Sicut Magdalenae multum diligenti me Deum, multa, id est omnia peccata a me dimissa sunt; ita tibi, o Simon, parum vel nihil ex vera charitate me Deum diligenti, parum vel nihil a me remissum est. Modestiae et civilitatis causa dicit « parum, » vel « minus, » cum absolute dicere potuisset « nihil. » Porro, minus diligenti minus remittitur, intellige secundum rationem et ordinem remissionis a Deo statutum, qui habet, ut unum peccatum mortale etiam minimum sine aliis remitti nequeat, sed quandocumque unum remittitur, caetera omnia remittantur quoad culpam, sed secundum gradus dilectionis plus poenae minusve, magis vel minus diligenti remittatur. Secundo, qui nullo modo, vel amore tantum naturali diligit Deum, minus diligit Deum, quam qui eumdem amat ex charitate vera et supernaturali; ac proinde huic multa, id est omnia; illi minus, quia nihil dimittitur: puta Magdalenae omnia, Simoni nihil; quia Simon non cogitabat de peccatis suis, nec de iis conterebatur, nec prandium hoc ordinabat ad remissionem a Christo impetrandum; Magdalena vero et vehementissime conterebatur, omnesque hos suos poenitentiae actus ad impetrandam veniam destinabat. Voluit enim Christus hoc paradigma et hanc parabolam duorum debitorum et creditoris aliquo modo accommodare remissioni peccatorum Magdalenae et Simonis. Illa autem huic non per omnia similis est, sed in eo tantum quod dixi. Et maxime spectat hic Christus, cur Magdalenae multa, id est omnia, dimiserit quoad culpam et poenam, non autem alterum, cur scilicet Simoni minus dimiserit. Quare hoc ut emblema et complementum parabolae addidit, non autem rei per parabolam significatae ex aequo adaptari voluit. Adde: dilectio Simonis erat prandium, quod exhibebat Christo, ob quod merebatur, si erat in Dei gratia, ut aliqua peccata venialia sibi remitterentur; sed minor fuit haec Dei dilectio, major vero fuit Magdalenae lacrymis lavantis, osculantis et ungentis pedes Christi, ideoque ipsa omnium peccatorum mortalium veniam a Christo impetravit. Addit S. Augustinus id dictum per concessionem ex mente Pharisaei, qui se justum aestimabat, ideoque parum vel nihil Deo debere. « Dictum est hoc, inquit, propter Pharisaeum illum, qui vel nulla vel pauca se putabat habere peccata: non enim Dominum invitaret, nisi aliquantulum diligeret. » Et postea: « O Pharisaee, ideo parum diligis, quia parum tibi dimitti suspicaris: non quia parum dimittitur, sed quia parum putas esse quod dimittatur. » Addit Toletus, minus dimissum fuisse Simoni, non quod aliquod peccatum ei remissum sit, sed quod ab aliquo peccato committendo fuerit praeservatus per Christi gratiam: nam qui Christum invitaverat, non prosequebatur Christum odio, ut caeteri Pharisaei. Unde verisimile est Simonem hunc tandem plene ad Christum fuisse conversum. Fuse et exacte haec Christi verba expendit Suarez, III part. De Gratia, lib. VIII, cap. X.
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48. DIXIT AUTEM AD ILLAM: REMITTUNTUR TIBI PECCATA. — Franciscus Lucas putat hic primum Magdalenae a Christo peccata fuisse condonata. Verum jam ante per contritionem illa ipsi fuisse remissa ostendi vers. praeced. Quod ergo ibi Christus Simoni dixit Magdalenae esse remissa peccata, hoc jam conversus ad Magdalenam ipsi dicit, tum ut eam lacrymantem consoletur et de remissione certiorem reddat; tum ut remissionem jam datam coram Simone et Pharisaeis confirmet ac tueatur, ostendatque se habere potestatem auctoritative remittendi peccata, ideoque esse Messiam ac Deum; hic enim solus primarius est auctor remissionis. Ita Euthymius.
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49. ET COEPERUNT QUI SIMUL ACCUMBEBANT, DICERE INTRA SE (in corde et mente cogitare, non enim audebant coram Jesu hanc cogitationem suam prodere, ne ab eo aeque ac Simon redarguerentur): QUIS EST HIC, QUI ETIAM PECCATA DIMITTIT? — q. d. Estne hic Messias? estne Deus? hic enim solus per se peccata remittit. Hinc Christus eos in sua admiratione et dubitatione relinquit, ut pergant scrutari ejus doctrinam, vitam et miracula, indeque cognoscant ipsum esse Messiam Dei Filium.
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50. DIXIT AUTEM AD MULIEREM: FIDES TUA TE SALVAM FECIT: VADE IN PACE. — Fides non sola, ut volunt Novatores, sed bonis poenitentiae operibus (qualia hic circa Christum exercuit Magdalena) ac charitate formata. Nam paulo ante Christus dilectioni ejus remissionem attribuit, dicens: « Remittuntur ei peccata multa, quoniam dilexit multum. » Fides ergo hic intelligitur non nuda, sed per charitatem et contritionis actus, qui hic praecesserunt, operans. SALVAM (a peccatis liberam, sanctam ac salvandam) FECIT. — q. d. Fides tua charitate formata constituit te in via salutis, ut, si in ea usque ad mortem perseveres, certo ad salutem et gloriam aeternam sis perventura. Gratia enim est via ad gloriam. VADE IN PACE. — q. d. Vade secura, tranquilla, laeta et felix, quae hactenus ob conscientiam scelerum fuisti dolens, moesta, anxia, sollicita, infelix: peccata enim praeterita tibi amplius non nocebunt, ait Euthymius, nec conscientiam tuam amplius remordebunt aut lancinabunt. Hic est fructus poenitentiae, remissionis peccatorum, conscientiae a peccatis purgatae, justae et sanctae, scilicet pax, serenitas, hilaritas et gaudium Spiritus Sancti, quod omnia mundi gaudia longe superat et transcendit, juxta illud: « Justificati ex fide pacem habeamus ad Deum, » Roman. V, 1. Et illud: « Pax Dei quae exsuperat omnem sensum, custodiat corda vestra et intelligentias vestras in Christo Jesu, » Philipp. IV, 7. Et illud: « Secura mens quasi juge convivium, » Proverb. XV, 15. Vide illis locis dicta. Praeclare S. Bernardus, serm. De S. Magdalena: « Est gaudium, ait, continua sibi jucunditate firmissimum, quod perfectus animus de secura sibi conscientia pollicetur. Mens enim ab hujus mundi aspergine pure presseque detersa, et in divinae contemplationis acumen totum desiderii sui figens affectum, gaudens gaudet in Domino, et exultat anima sua in Deo salutari suo. Talis anima minas aspernatur, nescit timorem, spem falsam eludit, et omnium scandalorum immunis, in pace in idipsum dormiens requiescit. » Porro, Christus Magdalenae hic perfectam uti salutem, sic pacem dedit, « Dei enim perfecta sunt opera, » Deuter. XXXII. Hinc quos Christus sanavit, perfecte sanavit. Ipse ergo, primo, e Magdalenae mente abolevit omnes habitus vitiorum, memoriam praeteritarum turpium voluptatum, propensiones ad superbiam, luxuriam et gulam, tentationes carnis plenamque menti pacem reddidit: secundo, indidit ei perfectam castitatem, humilitatem, poenitentiam; tertio, plenum contemptum omnium rerum mundanarum et desiderium coelestium; quarto, ardentissimum Christi amorem, ut se et sua omnia Christi obsequio dedicaret. Quocirca ipsa illico Christum assidue obeuntem castella et praedicantem magno labore et alacritate pedibus incedens ubique secuta est; eumque cum Apostolis suis opibus aluit: praedicationi ejus tota intenta, curam familiae sorori suae Marthae resignavit. Unde a Christo audiit: « Optimam partem elegit sibi Maria, quae non auferetur ab ea in aeternum, » Luc. cap. XI. Hinc et cruci Christi constanter astitit, viditque Christum sanguine suo lavantem crimina sua, quae ipsa jam lacrymis suis laverat. Quocirca magis in ejus amorem exarsit, ideoque in desertum secedens totam se ejus vitae, passioni, resurrectioni contemplandae dedit, ac tota in Christum absorpta vitam magis coelestem egit, quam terrestrem. Sic plena fuit conversio S. Pauli, ut illico virtutes omnes, non tantum Christianas, sed et Apostolicas; idque in gradu heroico, illi Christus infunderet, ut dixi Actor. IX. Similem mutationem animi se expertum in baptismo scribit S. Cyprianus, lib. II, epist. 2 ad Donat.; et S. Augustinus in conversione sua, lib. IX Confess., cap. I, et lib. VIII, cap. XI. Quapropter tropologice Origenes, hom. insigni De Maria Magdalena: « Sequamur, ait, hujus mulieris affectum, ut perveniamus ad effectum: ploret unusquisque ad Jesum et quaerat fideliter Jesum, quia non celavit se quaerenti peccatrici. Disce, peccator homo, a peccatrice muliere, cui tamen dimissa sunt peccata sua, disce plorare Dei absentiam et considerare ejus praesentiam. Disce a Maria Jesum amare, et in Jesum sperare, et quaerendo Jesum investigare, nulla adversa formidare, nullam extra Jesum consolationem accipere, omnia propter Jesum contemnere. » Vide hic quam potens sit gratia, aeque ac amor Christi: quam potens sit amor, docet emblema in quo Cupido pingitur insidere leoni eumque domare et regere, Vidi ego qui durum possit frenare leonem: / Vidi qui solus corda domaret Amor. « Omnia vincit amor. » Vide dicta Cant. VIII, ad illa: « Fortis est ut mors dilectio, dura sicut infernus aemulatio. »
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v. 1 cm autem (aned% cum iam; si ea lectio retinetur) implesset omnia verba sua in aures plebis; modes loquendi sapit hebraismum cf. Gen. 20,8; 44,18. Ex. 10,2. Deut. 5,1; 32,44. 1 Reg. 8,24 ete. ; porro innuit evangelista Christum plura esse locutum quam in sermone antecedenti retulerit, mtravit Capharnaum cf, 4,31; bis solum Lucas commemorat Iesum urbem eam intrasse;
dico huic: Vade, ct vadit; et alii: Veni, | A€yw rtodrp, HopedOyt, at nopebetat* nat et venit; et servo meo : Fac hoc, et fa- | daw, "Epyou, xa Zpyetat’ zal tH dovAep cit. 9. Quo audito, Iesus miratus est; et | wov, Tolncov todto, uxt motet. 9. axovdauc conversus sequentibus se turbis, dixit : | 58 tadte 6 "Incots 2@adpacev adtdvy xx Amen dico vobis, nec in Israel tantam | stpagels 7% dxodovPodvee adthH by Aw etzey, fidem inveni. 10. Et reversi, qui missi | A¢dyw butv, odd: év ta “Iopand tocadtyy al fuerant, domum, invenerunt servum, qui | ottv cdgov. 10. zal Snostpdbavtes el¢ Tov of= languerat, sanum. xov of neupbévtes edo0y tov Soddov Uytalvovta. Narrationem esse eandem quam Matth. 8,5 seq. legimus negari nequit. Quodsi autem apud Matth. ipsum centurionem accessisse ad Jesum dicitur, bene iam adverterunt Matthaeum rem breviter ac succincte efferre (cf. Bed. Tol.) et quod quis per alium fecisset ipsum censeri fecisse (cf. S. Aug. de cons. evang. 2,20. 49; M. 34,1104). Alium quoque conciliandi modum ab aliquibus esse propos Grn indicavi in Comment. Matth. I p. 313. — Fides magna hominis gentilis hic “describitur, maxima quoque animi eius demissio, qua summopere distet a superbia pharisaeorum. Promptitudo Iesu curandi servum centurionis nobis ob oculos ponitur. Quare facile patet hane narrationem in institutione gentilium locum quendam praecipuum occupasse; unde eam a Luca ee quoque per singula proponi cernimus. Similiter notat S. Amdr. : « pulchre ubi praecepta complevit, suorum praeceptorum formam exsequi docet; nam statim gentilis centurionis servus curandus offertur, in quo populus nationum, qui mundanae servitutis vinculis tenebatur aeger letalibus passionibus, beneficio Domini sanandus exprimitur ». In Capharnaum id gestum esse uterque narrat;
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v. 2 centurionis autem cuiusdam servus male habens erat moriturus, iam im eo erat ut moreretur, gu? 2li erat pretiosus quem ille magni faciebat ideoque in pretio habebat, utpote servum fidelem, utilem, hero carum. In urbe quae ad ditionem Herodis Antipae pertinebat (cf. 3,1) praesidium militum collocatum erat; hic itaque centurio stipendia merebat inter milites Herodis;
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v. 3 ef cum audisset de Iesu, misit ad eum sentores Iudaeorum, nobiliores, auctoritate graves; ea enim voce non tam aetate quam dignitate insignes notantur, iudices populi et magistratus, senatores fere dixeris. Eo quod mittit seniores Idaeorwm iique dicunt : diligit gentem nostram, satis elucet centurionem fuisse natione gentilem; rogans eum ut veniret et salvaret servum eius; sed quomodo ut veniret gxu¢ 2Odv, cum tamen statim Iesu ad domum suam appropinquante amicos mittat seque non esse dignum profiteatur, sub cuius tectum Christus intret? Sunt qui censeant eum mox mentem mutasse et ad fidem perfectiorem pervenisse (A/b. Fil. Meyer). Verum bene monet To/. : « haec autem non videntur stare posse; nam inquit : non sum me dignum arbitratus ut venirem ad te; si ergo a principio, quando misit seniores, indignum se ludicavit, qui ad Christum veniret, multo magis, ut Christus ipse ad eum proficisceretur; praeterea quia modicum fuit spatium temporis nec ulla causa nova occurrit, propter quam fides eius augeretur, immo potius dubitandi causa videbatur; audivit enim Christum venire, poteratque dicere : forsan venit quia aliter sanare non valet; non igitur dici potest a principio imperfecte credidisse et ideo rogasse ut veniret ». Neque dici potest cum Schegg esse formulam ‘quandam generalem : veni et sana, sicuti veni et vide; nam qui invitatur ad videndum, e€0 ipso invitatur ad accedendum ad id quod videre velit. Quare dicendum est Lucam scripsisse petitionem centurionis secundum sensum quo a senioribus est intellecta et proposita. Centurio quidem misit seniores neque aliud eis iniunxit nisi quod Matthaeus refert : puer meus iacet in domo paralyticus et male torquetur; sed seniores de suo addunt censentes centurionem cupere ut Jesus veniret, quia magnitudinem fidei eius animique demissionem minime perspexerunt; ita quoque de suo addunt
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v. 5 (cf. Caz. Tol. Mald. Luc. Schanz); v. & at illi cum venissent ad Iesum, rogabant eum sollicite smovdatwe enixe, instanter, dicentes et: quia dignus est ut hoc allt praestes ;
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v. 5 diligit enim gentem nostram, cum Iudaei ab aliis gentibus haud raro contemnerentur, id ei laudi vertunt magnique faciunt quod gentem iudaicam diligit e¢ synagogam zi ov. unam illam quam in urbe habebant? vel illam quam notam esse Jesu supponunt? epse aedi- _ficavit nobis; qua in aestimatione centurio haberet cultum Dei, hoc opere demonstravit. Ipse quoque cultor censendus est Dei veri; nam ut ad idololatram Iesus intraret seniores certe non rogassent; v. 6
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Tesus autem ibat cum ills; Jesus cum senioribus et certe etiam turba populi comitante lente procedebat; interea centurioni cuius causam multi vero animorum sensu. prosequebantur nuntius affertur quam prompte Iesus petitioni seniorum obsecutus sit. Tum utique quam maxime elucebat centurionis fides et animi demissio; e¢ cum 1am non longe esset a domo, misit ad eum centurio amicos dicens : Domine, nolt vexari, ph ovshdov noli tibi negotium facessere , noli tibi molestiam creare; non enim sum dignus, ut sub tectum meum intres ; V.'T propter quod et meipsum non sum dignum arbitratus , ut venirem ad te; unde simul patet quomodo 2)60y in v. 3 non possit accipi. Merito notat S. Ambr. : « quantum autem divinae humilitatis insigne, ut coeli Dofides in operibus, sed plus operatur humanitas in affectibus; quod uti- “que non ideo faciebat, quia absens curare non poterat; sed ut formam tibi daret imitandae humilitatis, qua iuxta humilioribus doceret ac superioribus deferendum. Ad filium reguli noluit pergere (Ioan. 4,50), ne in reguli filio videretur magis divitiis detulisse; hic ipse perrexit, Et fidei magnitudinem ostendit centurio : sed dic verbo et sanabitur puer meus cine xa taO4zw de duobus imperativis particula x={ iunctis cf. Winer 1. c. § 43,2. 3; si solum verbo dixeris, statim sine ulla mora (haec est significatio imper. aor.) sanabitur 6 cats i. e. servus; ponitur enim, ut apud Latinos puer quoque, de famulo et servo tum apud profanos tum sexcenties apud LXX pro 72» (cf. Matth. 8,6). Unam Christi vocem sufficere conclusione a minore ad maius demonstrat v. 8 aliis subiicior dicto audientes sunt; ego imperare possum me minoribus, quanto magis tibi Domino omnia obediunt! Varia miracula quae iam in urbe patrata erant a Christo (cf. Ioan. 4,50. Luc. 4,33. 39-44) _centurio ignorare non poterat, cum fama de Iesu divulgaretur in omnem locum regionis (Luc. 4,37; 5,15); ex hisce itaque sublimem illam collegit notionem de Iesu in omnes morbos potestate et maximam illam reverentiam. Eius fides et reverentia simul est accusatio pharisaeorum et scribarum. Eidem fidei ab ipso Christo magna tribuitur ei inexspectata, incognita antea; nihilominus ex scientia illa quam experimentalem theologi dicunt vere potuit mirari; insuper dicitur esse miratus quia mirantis inmodum se habuit vultu et locutione et res ipsa, _ tanta scil. hominis gentilis fides ac reverentia, erat admiratione digna, quam expressit e/ conversus sequentibus se turbis dixit, nam quod miratur Dominus nobis mirandum esse significat (Beda), amen dico vobis : nec im Israel, ne in Israel quidem, qui populus tamen prophetarum libris et suis doctrinis edoctus merito in fide praecellere debuisset (lans.), tantam fidem inveni; cum dicat inveni, significat neminem ex Israelitis tanta fide sanationem petiisse, neminem ex quo Iesus vitam ageret publicam tantam sibi fidem exhibuisse; loquitur, ut To/. ait, de praesentibus Iudaeis iis quos praedicatione et miraculis ad fidem sihi praestandam alliciebat. Quae verba et centurionis insigne encomium et Iudaeorum non credentium acris reprehensio ac exprobratio, turbarum autem sequentium ad eandem fidem vehemens exhortatio sunt (To/.). Plura vide ad Matth. 8,10. Cui fidei laudem attribuit, eidem concessit quod petitum erat
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v. 10 et reverst qur missr fuerant domum invenerunt servum qui languerat sanum; cam itaque incolae Capharnaum tot tantorumque miraculorum _ testes essent neque tamen ullo modo fidem imitarentur hominis gentilis, merito postmodum maledictione Domini percelluntur (Luc. 10,15). |
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v. 11 et factum est deinceps ibat in civitatem quae vocatur Naim, oppidum situm est ad radices montis Hermon minoris in latere aquilonari, haud procul ab Endor occidentem versus, secundo milliario a monte Thabor meridiem versus ; nomen hodiedum exsistit viculi paucarum familiarum; deinceps 2y 70 2% scil. yp4ve, quae lectio retinenda erit; 2y 7% é6%> sequenti die; quam lectionem si sequeris, explica : sequenti die profectus est scil. a Capharnaum non autem : sequenti die iam advenit in Naim; nam a Capharnaum ad Naim iter saltem duorum dierum requiritur (ef. Schegg). Oppidum in libris vet. test. non commemoratur; vocem }'Ni referre solent ad 4N3, 412 pascua, campus her- - bidus; alii O°v2 pulchrum explicant oppidum (Fil. Ed. 1p. 553). Meminit Josephus vici Nain in meridionali parte Iudaeae (de bell. iud. 4,9. %. 5); unde aliqui hunc vicum ab evangelista commemorari volunt; at ‘omnis narratio et antecedens et subsequens versatur in Galilaea; ef thant cum eo discipuli eius et turba copiosa; « divino autem nutu multa Dominum turba, multa viduam comitabatur, ut viso tanto miraculo multi testes, multi Dei fierent laudatores » (Beda). Servum centurionis sanat vocatus et rogatus, hic autem non vocatus adest, sed sponte ad id negotium venit (S. Cyr.), quasi fortuito ; at nihil casu fit a Domino. Bene expendit Jans. quam felix et faustus ubique sit occursus Domini; « occurrit enim daemoniacis in regione Gerasenorum et curati sunt; vidit Petrum et Andream piscantes et fecit piscatores hominum; vidit publicanum no mine Levi et ex publicano fecit apostolum ; vidit in probatica hominem paralyticum et mox sanitatem contulit; vidit caecum a nativitate et visum contulit; respexit in atrio Petrum 3 ad poenitentiam commovit; sic et modo occurrens viduae eamque flentem videns misertus est eius » ;
230° ° Lc. TAM . owe ev hier sin, alteri syr (utr) go arm acth; pler codd paxbntar travor, multi add be q go; “non add NBDF LZ verss. In v. 12 D eyeveto de ws nyytCev, factum est autem cum... abceff21q; unicus matri am ben cav ept hub ing for ox c f Wordsworth; D ovycAndvt avtj, € consequebatur illam. In v. 15 B exaicev; al avexa.; sin c surrexit et sedit; f add protinus, In v. 16 visitavit... eg eyalov MXA, in bono ab fflqr ger; in bonum ce for. In v. 17 e in tota iudea ea do in quibus adnuntiaverunt ad iohannen baptistam qui etiam convocatis quibusdam de discentibus suis dixit euntes inquirite . dicentes tu es etc.; D pergit post v. 17 ev ots nat wezpt twavov tov Bantistov os %&t (V. 19) det in quibus usque ad Iohanen baptistam qui et advocans etc. (sin y. 17 ibant in civitatem; v. 17 in omnem regionem Iudaeae). Etiam maius subiungit evangelista miraculum quo Christi et potentia et miseratio benignitasque eximio modo elucet. Solus Lucas id refert
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v. 12 cum autem appropinquaret portae civitatis, ecce defunctus es Bae filius unicus matris suae, unigenitus matri suae, e¢ haec vidua erat; multa quibus luctus augetur hic in unum collecta sunt; erat filius unigenitus, quem mater solum genuerat sic ut totus amor maternus in eo collectus fixusque videretur; eum mater amabat ut spem posteritatis, ut baculum senectutis , ut lumen oculorum suorum (Lap.); luctus de unigenito ut maxime acerbus describitur cf. ler. 6,26. Zach. 12,10. Morte abreptus erat in flore iuventutis; nomen eius et patris eius iam videbatur deletum ex Israel, id quod alia luctus causa eaque non minima; ipsa .vidua, « ita iam omnino desolata carens tam solatio filii quam mariti » (S. Bon.); ef. 2 Reg. 14,5 seq. heu mulier vidua sum.., quaerunt exstinguere scintillam meam, ut non supersit viro meo nomen et reliquiae super terram; ita lamentatur mulier Thecuitis, cum alteri filio eius periculum mortis immineret; et turba civitatis multa cum alla , scil. ad condolendum et consolandum, secundum illud : multi ex ludaeis venerant ad Martham et Mariam ut consolarentur eas de fratre suo (Ioan. 11,19; S. Bon.); ex qua comitantium multitudine alii concludunt mulierem fuisse satis nobilem. Ceterum meminit Iosephus fuisse usum legitimum (ydp.y0v) ut quicumque adessent sese pompae funebri lamentationique adiungerent (c. Apion. 2,26). Non habemus pontificem qui non possit compati (Hebr. 4,15)
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v. 13 quam cum vidisset Dominus, « magnam haec verba vim habent; quam cum non simpliciter, sed viduam viro liberisque omnibus orbatam et omnino miserabilem vidisset, flentem, vociferantem, se miseram clamantem; haec enim omnia et id genus alia quae cogitari brevius quam dici possunt intelligendum est latere in illo relativo quam » (Mald.). ‘Prima vice Lucas ipse Iesum vocat xJerov, idque fere facere solet iis in partibus quae ipsi propriae sunt (cf. 10,4; 11,39; 12,42; 13,15; 17,5. 6; 18,6 ; 22,31; Kez/). Et cum Iesus se vitae mortisque dominum, ergo Deum, ostendat, aptissime ea sollemni voce appellatur (Scheqgg) ; neque abs re notat Luc. : « frequens est huic evangelistae ex imitatione Pauli praeceptoris sui ut Iesum Dominum vocet »; msericordia motus super eam, en causa movens (S. Bon.), qua divinum eius cor vero affectu commiserationis de miseria et dolore humano affici ac penetrar1 declaratur, dixit ili : noli flere! « et pulchre evangelista Dominum prius misericordia motum esse super matrem ac sic filium suscitare testatur, ut in uno nobis exemplum imitandae pietatis ostenderet, in altero fidem mirandae potestatis adstrueret » (Beda). Solus Iesus cum plenissimo effectu dicere potest : noli flere, cum solus valeat omnem tristitiae causam auferre; v. 1h et accesstt et tetigit loculum, <7 coped, lectulum seu lecticam, in qua mortuus linteo tectus iacebat; neque enim cadaver loculo inclusum efferri solebat atque hodie adhuc morem obtinere dicunt ut mortui efferantur feretro aperto lorica ne delabantur circumdato. Quid Iesus velit tacto feretro, baiuli intelligunt; hi autem qui
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portabant steterunt; et aat ¢ adolesere tube Bie, surge!
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v. 15 et resedit qui erat mortuus et coepit logud; solo imperio Iesus utitur et nutu voluntatis; ita eius maiestas ac potentia declaratur. Monet Huth. quam diversa ratione et quam laborioso modo Elias et Eliseus mortuum ad vitam revocarint (3 Reg. 17,20 seq. 4 Reg. 4,33 seq.), Petrus quoque ponens genua orat antea et tum solum dicit : Tabitha surge (Act. 9,40). Iesus propria auctoritate revocat ad vitam ipsa re declarans quod in urbe Ierusalem antea dixerat ultimo paschate : sicut enim Pater suscitat lem sibi cum Patre attribuens potestatem; e¢ dedit illum matri suae ; humanitas cernitur quod ipse filium ad matrem adducit, quae in quantum gaudium lacrimas luctumque mutaverit facilius cogitari quam verbis exprimi potest; « quem suscitando suum fecerat, secum ducendo vel aliter ad obsequia sua deputare poterat, sed misertus viduae omni solatio destitutae dedit eum matri » (A/d.). Tria effecta esse in eius miraculi testibus evangelista refert
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v. 16 accepit autem omnes timor, uti in re coelitus facta assolet; cf. 1,12. 30. 65; 4,36; 5,9. 26; et magnificabant Deum, Deo laudes et gloriam dabant, dicentes, quia propheta magnus surrexit nr nobis, Iesum non solum magnum prophetam (Yo/. Jans. Ipr. Schanz, Fil.), magnum, utique comparatione instituta cum Elia et Eliseo; eo miraculo Iesu exhiberi divinum testimonium eum esse prophetam 1. e..missum a Deo qui nomine Dei mandata Dei perferat ea voce agnoscunt; ideoque ulterius dicunt ef gua Deus visitavit plebem suam, utrumaque 67 guia explica recitativum; Deus benigno favore suum populum prosequitur eo scil. quod iterum miserit prophetam; tempore v. g. machabaico populus frustra desideravit prophetam (cf. 1 Mach. 4,46; 9,27; 14,441) et olim gemebundi dixerunt: non est propheta et nos non cognoscet amplius Ps. 73,9. Nune vero in bonum visitat plebem suam. Cum tanta praesens esset hominum multitudo
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v. 17 exzt hic sermo in universam ludaeam de eo, hic sermo de eo proxime videtur significare id quod populus de Iesu dicebat surrexisse prophetam magnum (cf. Schanz) ; sed patet simul cum hoe titulo etiam fama perlatum esse miraculum, causam et occasionem eius tituli, de quo miraculo fama ubique pervulgato alii verba statim accipiunt (cf. Tol. Luc. Lamy, Fil.). ladaeam sensu latiore de Palaestina hoe loco dici, uti 1,5, probabilius videtur (ef. fans. Luc. Schanz, Weiss) et in omnem circa regionem, proin etiam extra Palaestinam fama haec de propheta magno perlata est qui miraculo adeo stupendo et insolito testimonium Dei acceperit. Advertit Jans. esse notandum Dominum sola misericordia ipsum com- Movente a nullo rogatum vel interpellatum filium viduae suscitasse ; voluisse eum demonstrare se esse viduarum maxime consolatorem et viduarum lacrimis commoveri, quemadmodum id de Deo s. Scripturae praedicent. — In explicatione morali matrem de filio mortuo plorantem Ecclesiam exhiberi dicunt plorantem de iis qui peccato mortali mortui sint coram Deo; de qua applicatione plura habent S. Ambr. Jans. Lap. Salmeron tomo 6 tract. 24; varia. quoque e SS. Patribus affert S. Thomas in catena aurea, et Cord. in catena Lucae. Ex rationalistis alii volunt adolescentem solum mortuo similem fuisse, _nequaquam mortuum, idque Christum perspexisse (ita Paulus, Ammon). Quae sententia Christo imputat vel hypocrisin vel vanam et mendacem ostentationem, ideoque ut blasphemia reiicienda. Insuper cum Christus non solum tres mortuos verum plures suscitarit (cf. Matth. 11,5. Luc. 7,22), tui credebantur, verum reipsa solum specie externa mortuis essent similes et quos sola voce potuisset vel attactu ex illo rigore nervorum aut lethargia suscitare subito ad omnem vitae vigorem. Alii allegorice narrationem explicant rei veritate negata (Weisse); alii ad mythum totam rem referunt, quem - progressu quodam efformatum esse, dum puella iacens in lecto, iuvenis tur (Strauss). Verum contra hance sententiam de mytho iam valet illud in tuos resuscitet; quare iam deest ratio ad eiusmodi mythum excogitandum. Mythos enim originem duxisse statuunt ex praeconcepta de Messia notione. Porro omnino concedit Keim eam narrationem non potuisse oriri ex iis quae de Elia et Eliseo relata sint, cum hae narrationes in singulis adeo discrepent ab eventu apud Lucam narrato; concedit quoque debuisse rem quandam satis eximiam evenisse in Naim, cum alias nequeat explicari, quaomodo hoc oppidum alias incognitum sibi vindicaverit locum praecipuum in traditione Christianorum. Neque inutile erit advertere quantopere miracula in evangeliis narrata sua sobrietate et simplicitate distinguantur ab iis quae ab hominibus excogitata referuntur et longe lateque describuntur in apocryphis evangeliis et actibus apostolorum. Ex horum inter se collatione quisque sibi dicet : si unquam aliqua exstiterunt miracula, certe illa exstiterunt quae tam accurate, sobrie, sine ulla pompa vel ostentatione in nostris referuntur evangeliis. Et quid prodest rationalistis miracula in evangeliis descripta variis artificiis in dubium vocare? nonne in epistolis illis S. Pauli quae ab omni controversia exemptae sunt reperiuntur certissima documenta miraculorum? nonne in libris qui ex primis saeculis nobis servati sunt eadem asseruntur? nonne apologetae primorum saeculorum ad miracula provocabant et adversariis rei christianae eiusmodi miracula quae a Christianis nomine Iesu fierent opponebant? Cuius rei exemplum illustre nobis servavit Eusebius, hist. eccl. 4,3 (M. 20,308), de Quadrato qui apologiam Hadriano imperatori 7,18 Kat dzyyystkav “Iwdver of padytat adtod mept mavtwy tovtTwv. 19. zat moosxahesdjevog Ovo tives tHv palntav adtod 6 "Iwavng Exewbsv modg tov Kuiowov Agyowv, Xb ci 6 eoyduevosg, 7 Eteoov zoosdoxiuey ; 20. mapayevouevor 6& mp0¢ adtov ot &yOos¢ strav, "Imdvag 6 Baxtiatis anéotetlev Huds mods oi, Adywv, Db et 6 eoyduevec, 7 dA- Rov mpocdoziiucv; 21. ev exelvy tH Goa 2epdrevaev zoAhods azo vdswy xat pactlyov zal nvevudtwy rovyoiv, zal tupdots modrots éyaploato Brgmetv. 22. xat &moxorbets etrev adtots, Mopevddvtes dnayyefdate “Iwaver cal ws x ’ U4 x > & elOste ual ynovdaater tupAot dvabAdrovery, ywdot neptratotcty, Aenpol zalaolCovtar, wat zwoot axovoustv, vexpot eyetoovtat, mrwyot edayysdlCovtary 23. zal pandords éattv, O¢ @dv pq. oxavdadicby ey euol, 24. "AnchOdvtwv 8 tHv dyyéhwy “Twdvou, Hekate Agyety moog tobg SyAovcg xept “Iwevou, Tt e&yjAfate els tHv Zonuov Oedoacbar; zéhapov bro dvéuov cadsuducvov; 25. dre tl @&yjAOate tsiv; dvOewmov ev pahaxots iwatlotg qyotecudvov; tob, of av tuatiaud évddeus xar Tovey Smdpyovtes ev tots Baot— elcts siotv. 26, dAAw th 2EfOate iety; Reowytyy ; vat, Agyw Sutv, xxl neptoadreov roogryitov. 27. ovtds gotwy meol od yé- Yeantat, “ldov, dmootéAkw tov dyyehdv. pov moo TeocwWRoy Gov, O¢ xaTAoxEvdGEL THY 606v cov Eurpoobéy cov. 28. Aédyw byiv, usiwv éy yevyntots yuvatxiiv “Iwdvou oviN m4 ar % rf ~ r Sele gattve 6 88 puxpdtepog ev tH Bactreta tod Oso pelCwy adtod gorlv. 29. Kat na 5 ade anoboas zat of tehdvar edrzalwoxy = . Cee wert © 3 ae . “ \ . ; aati Daprine Ioannis. 30. Pharisaei au- | tov Qcov, Bantiabévtes to Bdntioua "Iwatem et legisperiti consilium Dei spreve- | you- 30. of 8: Dactaator zor of voutzot THY . . . . : beet runt in semetipsos , non baptizati ab eo. Bovdyy tod Osod AOérnaav ele Eavtods ur 2 - . . . . . 2 ‘ 31. Ait autem Dominus : Cui ergo simi- | Gartiofévees bx? adtod. 31. The ody dpotedou les disam homines generationis huius? | tove dvOerbnoug tHe yeveds tabtys; “ar tlye et cui similes sunt? 32. Similes sunt pue- | eioty du.orot; 32. Guorol etary mardlore tote . . . , a s * “vay a] ] © ‘\ ~ ee sedentibus in iro, et loquentibus ad | év dyoog slabaidvons; “aL Teospwvoday &- invicem, et dicentibus : Cantavimus vo- } doe, & Agvet Hodjcauev Sutv, zat obdz . . ss cy 2 : : ee f bis tibiis , et non saltastis; lamentavimus, | dey ijaac0e° ZOonviicausy, nat odx exAad= et non plorastis. 33. Venit enim Joannes | gate. 33. 2)Av0ev xe. “Iwdvng 6 Banti- Baptista, neque manducans panem, ne- | otis yh %obwv sorov uite mlvwv otvov, que bibens vinum , et dicitis : Daemo- | zat déyere, Aatpdviov Eyer 34. edi dubev nium habet. 34. Venit Filius hominis | 6 viog tot dvOedzov eoblwv zal xivwv, zat manducans et bibens, et dicitis : Ecce héyete, [dod &vOownos gdyos xal alvohomo devorator, et bibens vinum, amicus | xétys, efhog tehwvidv xa GULOTWAODY , publicanorum et peccatorum. 35. Et iusti- | 35. xat mawsOn fh copia and xdvtwy tiv ficata est sapientia ab omnibus filiis suis. | téxveov odtije. Certum est Ioannem baptistam de Iesu non dubitasse. Id pluribus exposui in Comment. Matth. I p. 445 seq.; sufficit in mentem revocare loannem revelatione divina didicisse quis esset Iesus eique non semel testimonium reddidisse maxime clarum et certum. Iam quomodo fier | potuisset ut id in dubium vocaret de quo adeo clare edoctus erat divinitus? Valet quod ait S. Amr. : « et dicto credidit et demonstratum agnovit et venientem prophetavit; quid ergo fieri posset ut sic propheta tantus erraret, ut de quo dixerat : ecce qui tollit peccata mundi, adhuc eum Dei Filium esse non crederet? aut enim insolentiae est divina ei tribuere quem nescias, aut de Dei Filio dubitasse perfidia est; non cadit igitur in talem prophetam tanti erroris suspicio ». loannes itaque non pro se interrogat , sed oecasionem adducere vult ut et discipulis et populo Iesus tamquam Messias manifestetur, ut legatio scil. occasionem daret Christo veritatem ian inhifesta nt « (is sententiae responsio Christi et ea omnia quae sequuntur valde accommodantur ac favent; Christus enim se verum Messiam ostendit Ioannisque constantiam tuetur ne a testimonio mutatus videretur » (Tol.). Cum discipuli Ioannis alias quoque auctoritatem Iesu adeo augeri haud aequo ferrent animo (Ioan. 3,26. Matth. 9,14), non est improbabile quod S. Cyr. Bed. Alb. Luc. censent, non simplici corde, sed invidia et livore stimulatos discipulos Ioannis ei nuntiasse virtutes et miracula;
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v. 18 ef nuntiaverunt Ioanni discipuli ecus de omnibus his ; Ioannes erat in carcere castelli Macheruntis (cf. Josephus, Antiq. 18,5. 2) in parte meridionali Peraeae (vide ad Matth. 11,2). Cum Lucas iam 3,20 mentionem fecisset Joannem esse in carcere inclusum ab Herode tetrarcha, id hoc loco repetere non censuit esse necessarium neque el in mentem venit fore saeculo decimo nono unum alterumve rationalistam qui existimaret id evenisse cum Joannes in libertate versaretur. Scimus baptistam ab Herode esse magni habitum; cf. Mare. 6,20; quare facile patet cur eius discipulis aditus ad eum non sit negatus neque ullo modo ex tali aditu licet concludere loannem non fuisse in custodia; ceterum cf. Matth. 11,2. Ex modo quo nuntiant intelligit loannes et ipsos et populum (cum Jesum solum prophetam magnum declararet) indigere ulteriore institutione et, admonitione , ut Iesum agnoscerent cavit duos de discipulis suis Ioannes et misit ad Iesum dicens : tu es qui venturus es, & teysyseves, Nomen Messiae, quippe qui venturus a prophetis erat praedictus (cf. Gen. 49,10. Ez. 21,27. Ps. 39,8; 117,26) exspectamus: ? exoptat itaque Ioannes ut Iesus sibi ipsi testimonium minime dubium det se esse Messiam et sperat ita fore ut tandem animi tardi et duri adducantur ad fidem. Excogitavit itaque, ut S. Cyr, loquitur, peracutum quid et artificiosum (cogty xal edujyaver) et quod haud parum videbatur discipulis suis profuturum. Mittit discipulos suo nomine, ne vereantur adire Iesum et de dignitate interrogare; dein ipsa quaestione posita loannes exemplum prae-. bet promptissimae fidei qua scil. se omnino paratum esse exhibet levissimo nutui Iesu plenam adhibere fidem eique firmissima adhaerere persuasione;
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v. 20 cwm autem venissent ad eum viri dixerunt : Ioannes baptista misit nos ad te dicens : tues qui venturus es, an alium exspectamus? « cognoscens itaque, utpote Deus, qua mente misisset eos Joannes , reique rationem et adventus Henan causam, illo potissimum. tempore longe plura prioribus patrabat miracula multosque sanabat; haud equidem ut loannem doceret — cur enim iam firma persuasione certum? — sed eos qui adhuc dubitarent » (S. Cyr.);
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v. 24 in ipsa autem hora multos curavit a languoribus, a morbis, et plagis wasriywv a morbis scil. vehementissimis, corpus maxime Greenies et spiri- _tibus malis et caecis multis eae visum eyapicaro boarvole largitus est; Iesuin conferendis beneficiis comitas et affabilitas ea voce depinsitur. Sunt igitur testes insignis Iesu et potentiae et miserationis;
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v. 22 et respondens dixit illis : euntes renuntiate Ioanni quae audistis de operibus a me patratis ex fama longe lateque sparsa; ef. v. 17 ef vidistis modo ipsi, guia caeci vident, claudt ambulant, leprosi mundantur, surdi audiunt, mortui resurgunt, pauperes evangelizantur ; verbis ipsis demonstrat haec esse opera Messiae olim a propheta praedicta, quia vaticinium Isaiae 35,5. 6 et 61,1 ipsa dictionis forma recolit iisque in memoriam revocat; mala itaque corporum et animorum ase auferri docet, morbos scil. et fatalem ignorantiam viae-salutis; quae ex peccatis secuta sunt a se sanari profitetur ideoque se reparatorem praestat damni per protoparentem illati, ergo redemptorem generis humani. Pauperes ex textu Isaiae sunt atlien, sunt ii qui miseria pressi salutem Dei expetunt, quibus ut laetum fern! nuntium Messias se a Deo missum esse dicit (cf. Comment. in Is. I p. 589 et I p. 433 et ad Matth. 11,5). Hic mihi observa, notat S. Cyr., egregiam Servatoris agendi rationem; neque enim simpliciter dicit : ego sum, sed illos potius ad gestarum rerum suasoria argumenta amandat, ut idoneo modo fidem in se concipiant. Monet itaque ut ad vaticinia impleta advertant et ex ipsis suis operibus discant quam sollemne et omni exceptione maius testimonium sibi reddatur; ipsa opera testimonium perhibent de me et ea quidem opera quae nemo alius fecit (Ioan. 5,36 et 15,24). Dein graviter monet ne falsa de Messia notione et exspectatione sibi impont sinant
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v. 23 e¢ beatus est quicumque non fuerit scandalizatus in me, qui scil. ex Iesu humilitate qua pompam spernit, immo persecutionibus et calumniis expositus est vitamque degit pauperem eamque in se exhibet conditionem ab exspectatione iudaica adeo alienam, non occasionem capit offensionis et incredulitatis. Iesus loquitur de statu praesenti ; ergo non unice de scandalo crucis vel mortis (S. Amér. Beda) est cogitandum, sed de infirmitate assumpta (S. Bon.). Uti bene monet A/b. eiusmodi scandalum acceperunt Nazarethani propter eius. humilitatem, alii ex livore et invidia, uti aliqui discipuli Ioannis, alii ex iactatione suae iustitiae quam Iesus condemnabat, uti pharisaei etc. Monet itaque ne idem iis accidat quod per Isaiam Deus patribus comminatus est, quibus cum noluissent ex Dei mandato in fide et humili quiete opem Dei exspectare Dominus factus est in lapidem offensionis Ea missione praecursor officio suo functus est (S. Bon.); iterum et discipulos suos et populum monuit ut Iesuadhaererent. Iam Iesus hance Ioannis ad populum adhortationem confirmat, dum sermone concitato iis in memoriam reducit quanto studio Ioannem adierint et quam magnam de eo existimationem conceperint. Proinde consequens erat, ut loannis testimonium de Jesu amplecterentur; verum id praestare negligunt. Jesus itaque laude et commendatione Ioannis eos adducere studet, ut testimonio Ioannis de se ipso credant; eos reprehendit de incredulitate et hac ipsa oratione clare demonstrat quid praecursor missione illa et interrogatione intenderit;
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v. 24 et cum discessissent nuntit Ioannis, eos enim ulterius docere necesse non erat; reduces ad Toannem ab ipso docebantur sine dubio, prout antea suos de lIesu docuerat (Ioan. 3,27 seq. 1,29 etc.), coeprt de loanne dicere ad turbas : quid existis in desertum videre? cur tandem magno studio relictis urbibus et domibus in desertum, locum minime amoenum, existis? arundinem vento agitatam? num, ut contemplemini arundinem vento agitatam? plerumque. id statim explicant de homine levi et inconstanti, qualem in loanne minime deprehenderint; « non est Ioannes similis arundini, ut quolibet impulsu trepidet et concutiatur, sed fortis et fixus in fide, in omni bonitate » (S. Bon.). Quae utique applicatio facile consequitur. Verum verba de se sensum fundunt illum qui aptus est ad maiorem illis ruborem ingerendum, quem A/d. hisce exprimit : : numquid fuit arundo vento agitata hoc quod vos de domibus propriis evectos traxit in desertum ad videndum? Ita graviter reprehenduntur et punguntur qui itinere illo et labore suscepto nihil institutionis ex Joannis praedicatione consecuti sunt vel retinuerunt. Profecto non egressi sunt arundinem spectaturi; quaestione repetita instat, ut serio apud’se perpendant quid tandem documenti ab loanne perceperint
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v. 25 sed quid existis videre? hominem mollibus vestimentis indutwm? num existis ad luxum spectandum? non, sed spectastis hominem admirandae abstinentiae et vitae austeritatis, Si Joannes vitam deliciis et voluptatibus deditam elegisset, non in desertum confugisset; ecce gut in veste pretiosa sunt et delictis, in domibus regum sunt, et tales sunt persecutores Ioannis ( Tol.) ; et ipsi si pompam et voluptates spectare voluissent, sane aulam tetrarchaepetiissent. Prorsus alio consilio iter in desertum instituebant
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v. 26 sed guid existis videre? prophetam? verum tum verba eius et testimonia ut oracula Dei suscipere et retinere debebant. Et cum omnes consentiant se exiisse ad prophetam (cf. Matth. 21,26), Iesus id confirmat, immo Ioannem di- gnitate longe eminere prae omnibus asserit; utique dico vobis : et plus quam prophetam; nam ipse praedictus est a propheta iam ante plura saecula, id quod nemini prophetarum contigit, et munus habet excellentius immediate scil. viam parandi Filio Dei, Messiae v.27 hic est de quo scriptum est : ecce mitio angelum meum ante faciem tuami. e. nuntium meum, legatum meum (cf. Mal. 3,4 12N519), gui praeparabit viam tuam ante te; Iesus verba prophetae recitans ita ea effert, ut Deus Pater alloquatur Messiam. Ad illud autem testimonium propheticum provocans Iesus egregie confirmat ipsius Ioannis verba (Ioan. 1,23) simulque se esse Dominatorem illum et angelum testamenti clarissime asserit, de quo Malachias loquitur et quem populus iam a longo tempore expetit et quaerit. Proinde iterum se esse Messiam indubie prodit. Ex oraculo Malachiae de praecursore et ex munere praecursoris consequitur eum dignitate longe praestare prae omnibus qui officio quodam theocratico functi sunt
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v. 28 dico enim vobis : maior inter natos mulerum propheta loanne baptista nemo est; cum itaque unusquisque propheta tamquam Dei ad homines nuntius audiendus sit et ita quidem, ut Deus ipse ultor exsistat si quis verbis eius obsequi noluerit (Deut. 18,19), quanto maiore reverentia et obedientia Ioannis testimonium ab omnibus suscipi debuit? Idque eo magis quia ille annuntiabat regnum messianum appropinquare quod et omnes magno desiderio expetebant et quod ipsum dignitate longissime superat veterem theocratiam. Huius enim dignitatem eximiam prae vetere Iesus declarat : gut autem minor est in regno Det maior est ilo ; cuius dignitatis rationem nobis aperit S. Paulus; qui enim in, vetere testamento constituuntur, nihil differunt a servis, sunt parvuli sub elementis mundi servientes (Gal. 41-3), sunt filii ancillae in servitutem generati (Gal. 422-34 ; ef. Cornely, Comment. in 2 Cor. et Gal. p. 520 seq. 547 seq.) ; ii vero qui ad novum testamentum pertinent filil sunt pleno lure, filii - sunt liberae, Ierusalem coelestis; « cum igitur nobilius et altius sit esse filium quam servum, consequitur nohbilioris conditionis ac status esse vel minimum inter Christianos quam magnum inter servos » (To/.). Cuius eminentiae rationem idem apostolus ex eo repetit, quia in Christum baptizati Christum induimus, constituti filii Dei in Christo (Gal. 3,26. 27; cf. Cornely 1. c. p. 516). Verba Christi uti sunt generalia ita ad omnes regno messiano adscriptos pertinent, sicuti rationes quoque ab apostolo expositae ad omnes spectant. Quare non est cur cum Alb. verba ea solum intelligantur de iis in regno messiano qui in officio ministrorum constituti conferunt gratiam qua aperitur regnum coelorum vel per officium ligant ne aperiatur; multo minus autem qui sit mi- nor oe potest ipse Iesus, quae tamen est explicatio multorum (ef. S. Bon. Bed. Luc. Ipr.; alios nominavi aliasque acceptiones recensui in Comment. Matth. I p. 434). Prophetam itaque Ioannem agnoverunt; immo baptismo eius quo ad poenitentiam et ad regnum messianum invitabantur tincti sunt v. 29 et omnis populus audiens éxovcas cum audisset baptistam eius- Ioannis; quam parum itaque sibi constant, si in media quasi via consistentes testimonium baptistae de Iesu non suscipiunt! Sunt qui haec verba ab evangelista esse addita censeant (S. Ambr. Tol. Cat. Luc. Lap.), alii vel.a Iesu dicta vel a Luca inserta (Bed. Jans.); at cum Lucas alias Domini sermonibus non soleat quidquam inserere et illud in
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v. 30 pharisaet autem et legis periti ci voyrxct qui alias scribae vel legis doctores appellantur, consz/ium Det spreverunt tn semetipsos, &0czetv irritum reddere, frustrare; consilium Dei irritum reddebant, vim eius et efficiam aapodinatte sic Exutovs pro se et in se, non baptisate ab eo; invitatio illa ad poenitentiam ex Dei consilio quae fiebat ab eis penatinbarak Populus itaque baptismum quidem Ioannis suscepit, at eius de Iesu testimonium non accepit neque nunc ipsius Iesu de se testimonium fide suscipit; multo peius pharisaei et legis doctores et egerunt et etianinum agunt. Utrique igitur admonitiones variis modis factas. spernunt; de populo et pharisaeis sermo fuerit, ad utrosque etiam haec referenda sunt, non ad solam turbam (ut volunt Weiss, Ke7/) neque ad solos pharisaeos (To/. Cai. Luc. Schegg, Schanz). Et quasi eorum agendi modus adeo sit insolitus, ut quo se vertat ad aliquam similitudinem 1G.7,32-d5. fees 264 inveniendam nesciat, repetit e¢ cui similes sunt?
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v. 34 ait autem Dominus spurium sit (cf. lect. var.), non est cur sermonem Domini interrumpi censeamus. Sunt itaque verba Christi in v. 29 et 30 (cf. S. Bon. Alb. Mald. Calm. Schegg, Bisp. Schanz, Fil. Keil, Weiss, Sp.). Quid autem sit zusteficaverunt Deum, patet clarius, ut bene Jans. monet, ex opposita parte in v. 30 spreverunt Dei consilium; ergo illi Deum iustificarunt qui eius consilium approbarunt et tamquam iustum, aequum et bonum illud laudaverunt. Consilium autem Dei est id quod Deus missione baptistae apud populum consequi volebat. Qui itaque baptismum Joannis confitentes peccata susceperunt hoe Dei consilium saltem ex parte adoptarunt, et dum se cum poenitentia peccatores confiterentur et morum emendationem promitterent, Deum zustificarunti. e. lustum esse dixerunt seipsos ostendendo iniustos sensu latiore accipiunt laudare, glorificare (Luc.). Aliter vero egerunt duces populi
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v. 32 similes sunt pueris sedentibus in foro et loquentibus ad invicem et dicentibus : cantavimus vobis tibits et non saltastis ; lamentavimus et non plorastts 1. e. nulla luctus signa edidistis. Pueri ludentes imitantur in plateis quae in choreis vel in luctu fieri viderant. Describuntur itaque pueri morosi qui ad nullum sodalium ludum accedere volunt, qui rebelles sunt et contumaces quibus studia et instituta suorum sodalium nunquam probantur, nunquam arrident (7o/. Luc.); quod altera pars vult, alteri nunguam placet; alii aliis se nunquam accommodare volunt. Applicatio iam facile consequitur. Iudaei more eiusmodi puerorum se habebant. Ipsis et vita austera Ioannis displicuit, displicuit pariter vita Jesu usui communi adaptata; utriusque vitae genus diversum calum-. niis proscindebant
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v. 33 venit enim Ioannes baptista neque manducans panem neque bibens vinum et dicitis > daemonium habet; ita qui eius monitis nolebant acquiescere sese excusabant vitae eius modum adeo insolitum et sanctum daemoni auctori attribuentes, quare in eius sanctitate apparente nihil esse momenti quo verbis eius ac monitis conciliaretur fides aut auctoritas;
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v. 34 venzt Filius hominis manducans et bibens vitam agens communem; verum ne ei credant eiusque doctrinae ferant suffragium, pariter habent, et decztzs : eccee homo devorator et bibens vinum, amicus publicanorum et peccatorum, quid boni scil. ab eiusmodi venire potest? quid auctoritatis talis habere potest? Eiusmodi captione et conclusiuncula sibi blandiebantur et se ipsos decipiebant et conscientiae stimulos reprimebant et suffocabant. Verum etsi isti Dei sapientissimum consilium in utroque Iudaeis exhibitum agnoscere nolebant, id tamen nullatenus in cassum recidit
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v. 35 et tustificata est sapientia ab omnibus filtis suis i. e. sapiens Dei consilium quod et in Joanne et in Jesu diverso utriusque vitae genere exhibitum est ab iis revera agnitum est et commendatum qui vere exsistebant filii et alumni (intelligentes et rite aestimantes Dei consilium) sapientiae. Hic modus Dei agendi, haec Dei dispensatio a fidelibus comprohata est (Beda). Filii sapientiae noto hebraismo dicuntur sapientes, quos sapientia quasi genuit, « qui forma sapientiae in filios sapientiae formati sunt » (A/d.); sunt itaque ii qui Joanni et Iesu crediderunt. — Haec pro ipsa verborum explicatione sufficiant. Plura proposui et variorum quoque de singulis acceptiones exposui et ad trutinam revocavi in Comment. Matth. I p. 443-448, quae hoc loco recolere minime necesse erit. .
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v. 36 rogabat autem illum quidam de pharisaeis, ut manducaret cum illo, Dominus, utpote bonus et clemens volensque omnes homines salvos fieri et ad agnitionem veritatis venire petenti annuit (S. Cyr.) , et ngressus domum pharisaer discubuet; non devitavit hunc, ne daret occasionem dicendi quod cum publicanis et peccatoribus una cibum caperet, pharisaeos autem fastidiret (Euch.). Quam invitationem Iesus eo libentius accepit vel potius ut ea fieret secreto consilio disposuit, quia quis ex ea fructus proventurus esset et scivit et voluit;
7,36. "Horsta 62 tts adtov tiv Daprcalwv, Wa gdyn pet? adtot: xat elceABery els tov otxov tov Waproafov xatexAlOn. 37. Kat od, yovn fits iy ev tH moXet duiaotwhos, nar emryvodoa Bre xatdmertar ey tH olxla tod Dacroatov, xoploaca dddba= ateov pOpov, 38. xat otdca dnisw mapa Tove médac avtod zAaulovoxn, tote daxouar Hjekaro Bogyewy tobe nédag adtod xat Tats Oprély tig xeoahijs adtiig eeuaccev xat xat= epther tovg nbdag adrod, xat JActoev ti piow. 39. mv 6: 6 Dapiaatog 6 xardaus abtov sincy éy Eaut, Adywv, Odtos ef Fv 5 npogyirng, eylvmaxey av th zal notany jh yovd}, rts Satetar adtod: Grr &waptwAds gortv. > 40. Kat droxprlels 6 7"Inoots etnev xpos adtév, Liuwv, eyw ool te etnetv. 6 8é AwSdoxare , sing, oyotv. 41. Ado ypeogetre- Tat Foav Sanath ttl 6 cig dpethev Syvaea mevtaxdota, 6 88 recog revtzxovta. 42. un eydvtwy adbtiy drodotvar, d&uoordpots 2yaploato. th ov adtiv mActov dyamost adtdv; 43. aroxoets Ulwwv etrev, ‘Yrohay6iv Str @ to mhetov eyapicato. 6 08 etrev adt, "OpbGs expivac. 44. xar atpavets mobs THY yovatna , TH Uiuwve Fon, Brénets tadtyy thy yovatxa; eloyANdv cov elg tHy olxtav, Sdwo por ext xddag odx edwxacr abty 8 tots OSdxzovary EGpckey rou Tovs mOdac, xat tats Oprtiv adtic tduatev. 45. oldyjud wot odx Fdwxac abty 68, do’ 7s sloFAOov, od dtédimev xatapthotad pov tovg mddag° 46, fhaleo tiv xepadry pov odx weubacg: abty 8? popw wrewev tobe néda¢ pov. 47. 08 ydpwv, Adyw ot, "Agéwv- Tat at Kuaotiat adbtis at moAAal Ste hydmyssyv modt: m 83 ddtyov dotetat, dAtyoy dyarng. 48. Etnev 8& adti, Apgwvtal cou at &uaptian 49. nat wobavta of ouvavaxelwever Adyew 2v Exutots, Pic“odtd¢ éotty O¢ nor Guaotlas dolnaw; 50. ctnev 38 xpos thy yuvatza, “H mlottg cov oéowxdy ge mopevov ete eloxvyy. . apud quem recumbebat (pro : 0 xxAeoas). Inv. 40 f* go dixit ad Petrum,e ad Petrum dixit illi, ¢ dixit Simoni. In v. 41 D aeth praem o 6¢ etxev; sim arm et dicit et syr (hr) dixit ei, b cf dixit ergo Iesus; tat syr (sin, cu, sch) dixit ei Iesus. In v. 42 ante mAstov non add etme NBDLZ aliq minusc it vulg cop syr (sin, cu, sch) aeth; plet — codd add etze, syr (hr) dic mihi in fine v.; diliget am cav fuld ger med corp lind harl Wordsworth. In v. 44 Opr&v ths xepadns EF GHMSUVTIAA al pl syr (sin, cu). In v. 45 intravt Ambr big dub wil lind steph hent; introivi b cfl qr. In v. 46 oleo pedes meos ae ffl. Inv. 47 remittentur e am big cav ept fuld ger hub theod med ken tol corp lind; remittuntur ben dub eg for car mt ox val wil harl; remissa sunt bf?lq Ambr; dimittuntur,¢f Aug; avty ei D sin ff21 vulg. In v. 48 remissa sunt befflqrger; dimissa sunt cdf; peccata tua f ff? 1 gat syr (sin, cu, sch, hr) arm Or eg sixt. In v. 50 in pacem Ir ger (sin v. 36 et venit pharisaeus quidam rogans; v. 38 et ploravit et lacrimis pedes eius tinxit; v. 39 cogitavit apud se et dixit; v. 46 tu non unxisti me). Hac narratione quae Lucae propria est eximio modo elucet Iesu in peccatores poenitentiam agentes suavitas, clementia, benignitas. Quare credibile est eam narrationem praeprimis propositam fuisse in institutione gentilium; nam quomodo agenda sit poenitentia pariter in ea” exhibetur. Unde satis declaratur, cur eam Lucas non esse omittendam censuerit. Praeterea quaerunt, cur eam inseruerit hoc loco. Alii id factum esse ob v. 29 (Yol.) vel v. 30 (Mald.), complures ob v. 34 (ef. Schanz, Weiss) arbitrantur. Nexum alium tentavit S. Bon. : « supra ostendit evangelista sublimitatem Domini nostri salvatoris quantum ad excellentiam potestatis et quantum ad evidentiam veritatis; hic tertio ostendit quandam affluentiam pietatis ». Ceterum secundum ea — quae supra dicta sunt de notione xa$:é%- 1,3, non multum erit laborandum, cur hoc loco haec reperiatur narratio. Eventus scil. contigit eo fere tempore de quo in antecedenti narratum est et ipse eventus quam maxime aptus est ad id quod evangelista intendit;
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v. 37 ef ecce, mulier quae erat in civitate peccatriz, « quidam non alio modo peccatricem vocari putant quam quo omnes homines nulla insignes virtute peccatores nominantur; faciunt hoc reverentia et pietate quadam ne sanctam hane mulierem meretricem fuisse dicant, quod aures videntur aversari. Sed constans omnium veterum auctoraum opinio est fuisse meretricem, si non vulgo prostitutam, parum certe caste viventem » ita bene Maid. ; praeterea ipsa vox de muliere dicta id peccatum de quo mulieres notari solent usu communi designat; eam xéevqy appellat Ewth. ; at talem ei notam inurere non opus est; potuit esse mulier nobilis illicitis quibusdam amoribus capta (cf. Jans. Tol. Cai. Lap. Sylv. lib. 5 cap. 15 qu. 5). Laus medici ex magna infirmitate depulsa celebratur; quare qui negant mulierem fuisse impudicam , multum derogant gratiae et virtuti Christi (To/. Mald. Sylv.). Dicitur erat; nam etiamtum cum ad pedes Iesu accederet, opinione communi be eebatne peccatrix; wt cognovit quod accubuisset in domo pharisaet, attulit alabastrum unguenti i. e. vasculum unguentarium ex alabastrite lapide confectum; nam, ut Plinius dicit (nat.-hist. 13,3) , ‘unguenta optime servantur in alabastris (vide ad Matth. 26,7). Bene advertit Jans. in hac muliere hoc praeprimis esse admirandum, quod cum reliqui omnes a Christo sanitatem corporalem requirerent, haecsola mentis sanitatem et remissionem peccatorum requisierit, nec verbis requisierit, sed solis lacrimis suis putaverit Dominum cogniturum quod peteret; unde qualem fidem et existimationem de Domino habuerit concludendum esse. Elucet porro in ea poenitentiae ipsius veritas et perfectio; prae magno enim remissionis consequendae desiderio nihil cunctata et neminem verita in convivii locum ingressa est : « quae solebat in sua fornicatione fortasse esse frontosa, frontosior facta est ad salutem; irrupit in domum quo non erat invitata; sed vulnera habebat et illuc venerat ubi medicus recumbebat » (S. Aug. in Ps. 125,5; M. 37, 1660); noverat enim habere ibi se locum, ubi suum sciebat discumbere medicum (in Ps. 66,6; M. 36,810) ;
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v. 38 e¢ stans retro secus pedes etus ; de more enim convivae ita mensae accumbebant in lecto, ut cubito innixi caput ad mensam, pedes in partem exteriorem porrigerent. Mulier itaque cum Rercoundia et humilitate retro consistebat ad pedes Iesu ; dacrimes coepit rigare pedes etus et capillis capitis sur tergebat et osculabatur pedes eius et unguento ungebat; « nudis erat pedibus, positis quippe de more sandaliis antequam discumberet » (Ca/m.). Prae doloris magnitudine et per peccatorum detestationem adeo largiter flet, ut pedes Domini lacrimis rigaret, eos capillis tergit; quae prius fuerunt instrumenta peccati, ea nunc fecit instrumenta virtutis (ca. Cr. Euth. Ians.); quae antea exhibuit servire immunditiei, iam exhibet servire iustitiae. In osculis pedum uti maxime cernitur mulieris humilitas, ita Christo defertur honor eximius. Convivas unguentis tingi et apud Iudaeos et alias quoque nationes in usu erat positum (cf. Wedstein). Actiones mulieris ita celebrat S. Gregorius : « quod sibi turpiter exhibuerat, hoc iam Deo laudabiliter offerebat. Oculis terrena concupierat, sed hos iam per poenitentiam conterens flebat; capillos ad compositionem vultus exhibuerat, sed iam capillis lacrimas tergebat; ore superba dixerat, sed pedes Domini osculans hoc in redemptoris sui vestigia figebat; quot ergo in se habuit oblectamenta, tot dese invenit holocausta » (hom. 33,2 in evang. M. 76,1240); eadem apud Bed. Quibus itaque abusa erat ad servitium peccati et carnis illis iam omnibus utitur in Christi obsequium et in declarationem poenitentiae (lans.). Et pharisaeus « aegram reprehendit de aegritudine, medicum de subventione... quae profecto mulier si ad eius pedes venisset, nimirum calcibus repulsa discederet; inquinari enim se alieno peccato crederet » (S. Greg. |. c.n. 3)
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v. 39 videns autem pharisaeus qui vocaveral eum ait intra se dicens : hic si esset propheta, sciret utique quae et qualas est mulier quae tangit eum, quia peccatrix est; silegitur é xpoghzne, explica de magno illo propheta quem surrexisse turbae dicebant et quem pharisaeus Iesum esse negat. Hac sua cogitatione iam satis prodit qua mente Iesum ad se invitaverit. Multa de Iesu fama audierat; vult itaque in commercio cum illo explorare quid rei sit. Cum ei ne communia quidem honoris signa exhiberet (v. 44-46), satis ostendit minimam suam de Jesu existimationem. Et videns Iesum qui mulierem a se non repellat certum fixumque habet famam de Iesu propheta esse plane falsam ; quare non sine contemptu cogitat : hic etc. ; nam quamvis prophetae neutiquam omnia scire debeant, tamen haud immerito supponit Deum non esse permissurum ut legatus Dei et nuntius ea in se admittat quae summopere dedeceant et reddant aliquem immundum. Ita autem pharisaeus iudicare solebat; si quis enim attactu rec immundae efficitur immundus, quanto magis peccatricis obsequiis eiusmodi? Pharisaeo utique non venit in mentem ex signis poenitentiae et doloris adeo apertis iudicandum esse mitiore modo de muliere vel eam iam cessasse esse peccatricem ; esse muneris prophetici praedicare poenitentiam adeoque peccatores non modo non esse repellendos, verum alloquendos et ad emendationem adducendos. Quare in hoc quoque pharisaeo indoles pharisaica qua suam iustitiam statuens iustitiae Dei non sublicitur (Rom. 10,3) clare apparet. Verum statim edocetur Iesum esse prophetam et talem quidem qui quod soli Deo in s. litteris attribuitur secretas cordis cogitationes habet perspectas
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v. 40 e¢ respondens Iesus scil. illi ratiocinio pharisaei secreto dixit ad illum : Simon, habeo tibi aliquid dicere; ef. graecum ‘%y col ct ciety. Magna Iesus benignitate dedocere pharisaeum non dedignatur, simulque merita et laudes pandit mulieris poenitentiam agentis; at tle ait : magister, dic!
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v. 4 duo debitores erant cuidam 266 feneratori; unus debebat denarios quingentos et alius quinguaginta (i. e. fr. 425 et fr. 42,50 Fil);
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v. 42 non habentibus illis unde redderent, donavit utrisque. Quis ergo eum plus diligit? Censent plerique ea parabola duorum debitorum significari mulierem et pharisaeum. At de pharisaeo fieri mentionem non puto; nam, ut omittam Iesum certe nolle significare peccata pharisaei esse decies pauciora peccatis mulieris, de remissione peccatorum pharisaeo facta in tota narratione nullum deprehenditur vestigium, neque modus quo Iesum domi suae excepit is est qui veram prodat Iesu dilectionem qua venia peccatorum tribuatur; multo minus sermo esse posset de amore gratitudinis quem pharisaeus rependat Iesu propter peccata condonata; qui tamen amor ea in parabola explicite effertur;
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v. 43 respondens Simon dixit : aestimo quia ts cut plus donavit ; modo respondendi dzchap4ayu indicare videtur pharisaeus se fere aegre ferre quod de re adeo aperta quaestio sibi proponatur; at zlle dixit ec : recte iudicasti, scil. et tua ipsius responsione te vituperasti, « quia dum sua sententia pharisaeus convincitur, quasi phreneticus funem portat ex quo ligetur » (S. Greg. n. 4; Beda). Ea enim responsione iam se ipsum iudicii convincit temerarii et falsi de muliere. Vidit. enim a muliere tot et tam insignia exhibere Christo documenta amoris et honoris. Quid ergo coneludere debebat? Certe hoc, mulierem vel iam accepisse a Christo beneficia insignia vel ea ab ipso efflagitare; pariter ex iis quae de Iesu ignorare non potuit et ex habitu mulieris potuit et debuit colligere mulierem iam renuntiasse peccatis. Mulier quippe sibi conscia de multis peccatis firmissimam habet spem se humilis ferventisque amoris officiis flectere posse Christum ad misericordiam et veniam dandam, cuius scil. in peccatores clementiam iam aliunde cognitam habet et cuius doctrina et aspectu ad vitae liberioris detestationem erat adducta. Cum itaque mulier a Christo iam multum beneficii revera acceperit quod quasi pignus erat veniae et condonationis, in eius dilectionis exhibitione etiam animus cernitur gratus, et quia a Iesu non repellebatur, sed ei concedebatur signa amoris et honoris ei impendere, nonne censenda erit hac ipsa Iesu permissione iam percepisse sibi veniam dari ideoque signa amoris multiplicasse et vehementer dilexisse quia multa sibi condonata esse perspexit? Quare hac consideratione addita etiam patet cur Iesus pharisaeo eam proposuerit similitudinem et quaestionem. lam accurate recenset Iesus documenta amoris sibi exhibita et qui antea non advertere videbatur ad mulierem, nihilominus singula habet animo reposita eaque summa cum benevolentia agnoscit et laudat v. 4% et conversus ad mulierem dixit Semone : vides hance muulierem? mtravt
7:44
wn domam tuam, aquam pedibus mets non dedisti; haec et sequentia habent magnam emphasin continentque acrem reprehensionem pha- -Tisaei qui quidem Jesum invitaverat neque tamen ei ea officia praestifit quae invitatis et hospitibus fieri solebant (To/.); aquam non dedisti, quae tamen peregrinorum pedibus exhiberi solebat (A6.), haec lum mihi non dedistc, quod tamen a recipientibus hospitio peregrinis in primo introitu.in signum securi et pacifici ingressus dari consuevit (A/b.); ita enim amici salutari solebant quod vel ipsa Iudae proditione probatur (Luc.); haec autem ex quo intravit, vel intravi, vide lect. var., « scriptor aliquis offensus sensu primam personam in tertiam mutavit; nam videtur incommodum habere sensum, quod peccatrix non cessaverit osculari pedes Iesu ex quo ipse intravisset, cum tempus aliquod medium fuerit inter ingressum Christi et peccatricis, Sed ideo videtur Dominus dixisse ex quo .intravi, ut significaret mulierem post perceptum Domini introitum mox sine ulla dilatione accessisse ad oscula pedum » (/ans.; etiam To/. legit intravi), noncessavit osculart pedes meos, quod vehementissimae eius erga me dilectionis ac venerationis est argumentum (7o/.); nota quoque xaraguaety dici quod est multum et impense osculari;
7:46
v. 46 oleo caput. meum non unzxisti, quod tamen convivis fieri solebat:(cf. Ps. 22,5. Amos 6,6); haec autem unguento quod oleo pretiosius est unit pedes meos. Quali autem praemio haec dilectio a Christo donata sit, declaratur
7:47
v. 47 propter quod, dico tibi, remittuntur et aoéwvzm. remissa sunt (cf. Tol. Ians. Sylv. etc.) peccata multa, quoniam dilexit multum i. e. sua _dilectione magna meruit remissionem peccatorum suorum multorum; « quid dilectionem esse credimus nisi ignem, et quid culpam nisi rubiginem? incendit plene peccati rubiginem, quia ardet valide per amoris ignem; tanto namque amplius peccati rubigo consumitur, quanto peccatoris cor magno caritatis igne concrematur » (S. Greg. l. c. n. 4; Beda). Dilectione culpa peccatorum aufertur ; quo maior est dilectio, eo plures quoque peccatorum poenae temporales delentur. Probatum est, ait ad haec verba S. Chrysologus (sermo 94; M. 52, 466), quia dilectio delet et abluit universa peccata. Explicat itaque Christus viam et modum per quae mulier tantam indulgentiam consecuta est. Dilectio itaque declaratur causa remissionis (cf. Jans. Luc. Ipr. Lap. Cord. Sylv. Reischl, Schegg, Bisp. Schanz, Fil.). Christi enim verba id clarissime enuntiant ; cx? autem minus dimittitur, minus diligit; haec minor dimissio referenda erit ad remissionem poenarum quae culpa deleta quoque remanent et quae remissio poenarum secundum gradum dilectionis maior minorve est (cf. A/d. Lap. Cord.). Et quod Christus modo asseruit, ipsi mulieri ad maximam eius consolationem repetit eam reddens certiorem de plena peccatorum suorum, quae utique multa sunt (cf. v. 47 ai cpagriot aveme at moAAat) indulgentia et remissione
7:48
v. 48 dixit autem ad illam : remittuntur tibe peccata zeéwyzau remissa sunt. « Audistis quemadmodum coelestis debitor totum debitum caritate compensat et ad incrementum totius fenoris amoris solius exigit et requirit usuram?, plectendus debitor, qui dilectione sola suam negligit redimere cautionem » (S. Chrysologus bree): disponimur ad amandum, ut amor non perficiat remissionem , sed sequatur ad eam ex nostra voluntate; in remissione autem peccatorum aliter est : nam remissio non perficitur nisi in dilectione »; dilectio est causa remissionis. Verborum sensum adeo planum et obvium etiam complures ex protestanlibus retinuerunt, scil. peccata esse remissa propter dilectionem (de Wette, Olshausen, Bleek et alii quos nominat Weiss). Aliis in memoriam reducendum est doctrinam catholicam de contritione caritate perfecta non uno hoc loco probari, verum ex aliis s. Scripturae locis quoque demonstrari, uti apud theologos catholicos videri potest. Quare interpretes catholici non propterea hunc textum eo modo accipiunt quia alias non haberent quo doctrinam illam probarent. Uti olim de remissione peccatorum scribae et pharisaei offensi sunt (5,21), ita nune convivae mirantur
7:49
v. 49 et coeperunt qui simul accumbebant dicere intra se, 2y zavzoic vel inter sese, quis est hic qui etiam peccata dimittit? cum Christus nihil ad eorum cogitationes vel sermones inter se collatos respondeat, verba haec sensu obvio erunt retinenda, ita ut solum admirationem quandam exprimant. Supra cum eum accusarent de blasphemia, miraculo patrato probavit potestatem. Hic eos sibi ipsis relinquit, ut ex ceteris suis actionibus de se iudicium ferant et si sapiant ex ipsa remissione discant quis sit hic qui peccata dimittit propter amorem sibi exhibitum. Qua in re similitudine priore de creditore iuvari poterant; peccatores enim sunt debitores Dei; si itaque Iesus propria auctoritate peccata remittit, se Deum esse profitetur. Christus laudat mulieris fidem eamque bono omine dimittit
7:50
v. 50 dixtt autem ad mulierem : fides tua te salvam fecit, « quia hoc Christum medicum aegra adducta est, fide credebat. sibi a Christo remitti posse peccata, ex fide concepit illam dilectionem qua absoluta est a peccatis; ita fides ei erat initium, radix, fundamentum salutis ; vade in pace ic cigkvny abiin conditionem felicem et beatam ; esto felix et beata. Bonum igitur illud quod pace continetur ei adprecatur. Iam verba lIesu non possunt carere effectu; pax est ut salutatio messiana, ita quoque bonum illud quod Messiam allaturum esse principem pacis prophetae vaticinati sunt (cf. Is. 9,6. 7; 52,7; 53,5. Mich. 5,5. etc.). | Sitne haec mulier peccatrix Maria Magdalene et soror Lazari, de hac. quaestione vide quae dixi in Comment. Matth. II p. 399 seq.; vide quoque stico non haberi certum et indubitatum argumentum. Fuerunt qui hanc narrationem eandem putarent cum ea, de qua Matth. 8,1. Kat eyéveto av tH nade, xat ad- \ SUK y nN r r TOS OtedOsvev nate ndhw xal xduxv, xnodo- \ ° Swv xat edayyeAtCduevos tiv Baothelav tod Ocods xat of Behdexa ody adtid, 2. xad yvvalKes TlvEs at Foay telecamevuevar dro Tvevudtwov Tovyoiov xat dafeversv, Maple h xarovpévn Maydarnyy, ao” Fe Oxtpdvic émt&a Beknrdder, 3. xat “Iwdva yov Xovlz emttpdxov “Howbdcv, xat Lovodvve,, zai &repat oAAat, altives Styxdvovv adtois 2x ty drapydvtwyv adtatc. 4, Lvvidvtog 6& dyhov xoAAod, xat tov nate modty emtmopevousvey nods aUTOY , Et- Tev te mapaGorys, 5. "EEAAev 6 onelowy tod onstpat tov oxdoov adtodxal év ta UsV 60ov, zal xatematiyOn, xat tax meted tod odpavod xarépayev adtd. 6. xat Etepov xat- oreloew attév, & Erecey Tape thy Emecev Ext thy nétoav, xal wovev eEnodvOy, , dk to un Eystv txpdda. Ts xal erepov Execev év péow tev axavOddy, xat ovupuetgat at dxavOar dréxveEay adtd. 8. xal erepov Enecev sig thy yFv thy dyabhv, xat gviv énolnsev xapmdv ExatovtanAaclova. - tadta Adywy, goedver, “O Fywv wta dxoderv dxovétw. 9. ’Exnerhtey 32 adtov of pabytat adtod, Tic ality ety (n) mapacodry; 10. 6 dé ctrev, “Yuty dbotat yvavar tk puatrjore tijg Bactretag tod Ozodtots o& Rotote 2y mapaboratc, tva BArsovtes uy SAgmworv xat dxodovtes pn svvidow. 11. “Eocw 62 abty h mapa6ody? 6 andpos éativ 6 Adyog \tov Ocod- 12. ct O& mapa thy dddv story of anovauvtss, Etta Epyetat & Otd6odo0g xat aloe tov Adyov aro tis xagdlac adtiov, Ya ph miotevoavtes awOiatv. 13, of S& ext tis métpac, of Stav dzodawary peta yupas d= yovrat tov Adyov, zat adtol flav odx Yyouaw, of mpd¢ xatpdv motedovaty xat éy narp@ netpacuod deictavtat. 14. to O2 els tas axdvOag neadv, odtol slaty of dxodcavtec, zat Obxd peptrvdy xxl mAodtov xat HoovGy tod (lov mopevdpevor suunviyovtat wat od tedecyopodorv. 15, 7b Sf evry, audientes verbum retinent, et fructum | zat dyai dxodexvtes tov Adyov xatéyousty afferunt in patientia. nal napropopodaty év bropovy. — 16. Nemo autem lucernam accendens , 16. Odselg SE Adyvov Gbag xaddter operit eam vase, aut subtus lectum po- | adzov oxeder, 7 Snoxdtw xAtvyg tlOyow™ nit; sed supra candelabrum ponit; ut | &AX? én Avyviag tlOycw, (tye of elonointrantes videant lumen. 17. Non est | pevdpevor BAgmwaty to vidc). 17. od yde eorty enim occultum, quod non manifestetur; | zpurtév, 6 08 gavepov Yevijoetat: odds nec absconditum, quod non cognosca- | andézpupov, 6 0d py yvwoly xat ele ow tur, et in palam veniat. 18. Videte ergo | vepbv 2)0n. 18. Bdénete ody mid¢ dxovere” quomodo audiatis. Qui enim habet, dabi- | 6; av yao yn, Sobfcetar adbtibxat O¢ tur illi, et quicumque non habet, etiam | av py ty, zal 8 Goxet Eyerv aolrjoctar quod putat, se habere, auferetur ab illo. | ax” abtov. In v: 1 codd vulg longe pler per civitatem et castellum; civitates et castella ger car mt ken val wil, it; duodecim discipuli it ger. In v. 3 avtots codd longe pler, eis cefff? am big cav ept ger hub theod for med ox ken tol sax go syr (sin, cu, sch) Aug Or tat; et NA LM XII mu minuse abl q ben eg car mt per val wil cop arm aeth ev hier Tert. In v. 8 D aya@yy zat xadnv-(al pauc); bonam et optimam cer (a opt. et b.), sim tat; syr (cu) et fructiferam. In v. 10 ger ceteris autem non est datum nisi in parabolis dicatur; e nisi in similitudinem; syr (sin, cu) illis autem qui foris sunt non est datum ut scirent; propterea in parabolis dicitur eis. In v. 12 qui autem secus viam seminati sunt ber Or. Inv. 13 qui autemare; qui vero c; in tempore tribulationis dub ken ept (marg). In v. 14 in spinas ger wil; rell codd in spinis. Ad v. 15 add E? F?G?HMXTI A al 60 fere et evang pler tavt~ Aeywv sowvet” 0 EYwv wte axovewy axovetw (id evang omiserunt in v. 8); ev hier addit cui aures ad audiendum audiat (sin v. 4 incepit dicere eis in parabola, v. 5 exiit seminator ad seminandum et cum seminaret; v. 7 inter spinas et suffocaverunt illud; v. 12 venit inimicus). Cum Luc. 9,12 tempus designetur prope pascha tertium in vita Jesu publica (cf. loan. 6,4), ea quae cap. 8 narrantur evenisse videntur in altera parte anni secundi ex quo Christus praedicare incepit. Eo itaque tempore iterum (cf, 4,43. 44) circumibat longiore itinere per Galilaeam
7:1
Ce verset est regardé comme la conclusion de ce qui précède, à l'instar de IV, 30.37.44; v, 41.16.26; vi, 11 etc. (Plum.). Mais le cas n'est pas le même; en nommant Capharnaüm, Luc amorce une histoire particulière, comme au v. 41. Ce serait encore plus évident si l’on lisait xai ἐγένετο ὅτε ou ἐπεὶ δέ au lieu de ἐπειδή qui est sûr; mais ces variantes sont un indice de la tradition. ἐπειδή n’est pris que cette fois (dans Le N. T.) pour marquer le temps; il en serait de même de ἐπεὶ δέ, — ἀχοαί- dans le sens d'oreilles, comme - (ef. Act. xvu, 20), me connu parles médecins (Hobart, 63). — πληρόω avec ῥήματα est probablement unique et doit avoir le sens d’achever; de là la traduction anc. latt. perfecisset (6 6) consummasset (d) (D ετελεσεν). C’est la seconde fois que Jésus vient à Capharnaüm dans Luc (iv, 31).
7:2
Le chef de cent était connu des Hébreux, des Grecs et des Romains. On admet généralement que celui-ci était au service d'Hérode Antipas; mais auraitété païen? On peut très bien songer à un centurion romain, délégué à Capharnaüm avec un petit poste. Antipas n'aurait pu s'y opposer. En dehors du service militaire proprement dit, les centurions étaient occupés à certains offices, comme l'exploitation des mines. Luc dit δοῦλος, sans article; la situation qu'avait le centurion comportait plusieurs esclaves, mais celui-ci lui était précieux, pretiosus (Vg.), dans le sens primitif de ἔντιμος (Is. χη, 12), ce qui n'exclut pas qu'il lui fût cher, selon le sens du mot dans le N.T., et l’on peut voir ici un indice de l'humanité du centurion envers ses esclaves; il allait le perdre puisque l'esclave allait mourir (cf. Jo. iv, 47; Act. xu, 6; xvi, 27; xxvur, 33). — Dans Mt. ὁ παῖς μου pourrait signifier « mon fils », mais tout aussi bien « mon serviteur », soit dans le sens de « un de mes serviteurs », soit comme l'unique esclave; il n'est pas dit en effet dans Mt. que le centurion ait été riche. Ce serviteur est paralytique, ce que Luc ne dit pas. Il insiste de préférence sur l'extrémité où il se trouvait, mais ce trait doit correspondre en réalité à la situation de Mt. Une paralysie chronique n'aurait pas torturé si cruellement le malade; c'était donc une attague de paralysie. On ne saurait soupconner Le. d'avoir aggravé le cas parce qu'il se proposait de raconter ensuite une résurrection (Loisy).
7:3
Les πρεσδύτεροι sont des membres distingués de la communauté, qui ne semblent pas appartenir au monde des scribes ou des chefs de synagogue. Ils sont Juifs dans le sens large, appartenant à la race d'Israël, et servent simplement d’interprètes au centurion. --- ἐλθών n'est pas tant en contradiction avec Mt. que le centurion de Lucen contradiction avec lui-même, puisqu'il mande Jésus et qu'ensuite il lui fera dire de ne pas se déranger; il faut donc supposer que plus tard il s’est ravisé. Mt. ne parle pas des rapports du centurion avec les Juifs, et ne met en scène que Jésus et le centurion, dans une seule entrevue; il ñe pouvait faire ressortir les détails.
7:4
παρέχαλουν (Η Υ) el non ἡρωτων (T 8).
ἄξιός ἐστιν ᾧ παρέξη, phrase relative, en grec avec le futur (2° pers. sing. du moyen), en latin avec [6 subj. dignus qui (Blass. 222).
7:5
Le centurion est bien décidément un étranger. Il y a toujours en des goim, 6. cuavos eue (T Η) ou ε. «. (5 V). secrètement méprisés par les Juifs, pour s’enticher d'eux. Cette fois les envoyés se conduisent en gens d'honneur; il n’y a aucun indice d'un piège tendu au Maitre. Ce ne sont décidément pas des Pharisiens ni des scribes. — τὴν συναγωγήν parait être l’unique synagogue de Capharnaüm (cf. Me. 1, 31 Com.), à moins que Luc en mettant à la fin ἡμῖν n'ait entendu la synagogue d’un quartier où habitaient les envoyés. La générosité du centurion n'a rien d'invraisemblable. Le chef de la police (6 ἐπιστάτης τῶν φυλαχιτῶν) d'Athribis qui n'était probablement pas juif, s’est joint aux Juifs pour bâtir la synagogue (yroseuque) (Drrr. Or. 96); une autre fut bâtie par Ptolémée VITE (Drrr. Or. 429); .ef. Dirt. Or. 742.
7:6
Jésus consent à venir (cf. Mt. vin, 7). Ici se produit une péripétie assez semblable à celle de vu, #9 (cf. Act. x, 20). On ne peut pourtant pas supposer que Luc a dérangé l'économie du récit primitif pour se copier d'avance (Loisy Il, p. 651 : « Ce récit qui le (Jaïr) concerne ayant été exploité par Lue pour l'élaboration de celui-ci »). On comprend très bien que le centurion, apprenant l'arrivée du Maître, ait senti plus vivement la témérité d'une démarche qui lui avait été inspirée par l'inquiétude. Ce qui est étrange, c’est qu'il ne vienne pas lui-même, et qu'il fasse dire à ses amis des paroles qui ne sont bien placées que dans sa propre bouche. D'une part Lue ne voulait pas changer ces paroles fixées par la tradition, et cela prouve sa fidélité, d'autre part il lui ἃ semblé que l'humilité du centurion ne serait parfaite que s’il n’osait même pas se présenter. On peut voir là un cas de rédaction embarrassée par une certaine préoccupation des sources, comme v, 40.11.31.33. Cette fois le centurion envoie ‘des amis quelconques, puisque la faveur est déjà obtenue en principe. — λέγων part. prés. dans le sens du futur. — μὴ σχύλλου, bonne tournure avec le moyen; sur le verbe οἵ. Mc. v, 35 Com. Le centurion ἃ pu penser que la maison d'un paien risquait de souiller un Juif, mais il y ἃ dans ses paroles l'accent d'une humilité personnelle sincère; il songe à son indignité et à la sainteté du Sau- T) 15 manque à syrsin. D a ὃ c αἱ e usser., probablement à cause de la difficulté de concilier Luc et Mt. On s'explique mal que Fil. Knab. même Schanz veuillent qu’il y ait place dans le récit de Luc pour une entrevue de Jésus et du centurion. ‘Mieux vaudrait dire avec Aug. (de cons. ev. 11, xx, 49) que Mi. s’est exprimé compendio, car on fait soi-même en réalité ce qu'on fait par autrui. Mais les termes sont si personnels qu'il est plus juste de dire que c’est Luc qui a mis dans la bouche d'autrui ce que le centurion ἃ dit lui-même. Il y aurait contradiction avec ἐλθών (v. 3) si le centurion faisait ici allusion à la première ambassade, mais le centurion manquerait aussi de franchise, car, s’il ἃ envoyé les Juifs, c'est qu'il comptait qu'ils traiteraient avec Jésus mieux que lui et le recommanderaient ; ἠξίωσα doit donc être pris presque dans le sens du présent; « en ce moment même, je ne me suis pas eru digne »...; d'ailleurs ce sera bien le passé quand les amis parleront. — La lecon ἰαθήτω est confirmée par sak. contre ἰαθήσεται emprunté à Mt. — IH suffira que Jésus exerce son pouvoir par un mot, c'est-à-dire par un ordre. — ὁ παῖς μου, comme dans Mt., est plus affectueux que ne serait ὁ δούλος mov, Ou bien Luc a-t-il emprunté cette fois ce terme à sa source?
7:8
Καὶ γάρ lie le v. 8 au précédent. Le sens est : « car je sais ce que c’est qu’un ordre, ayant aceoutumé d'en donner ». Mais le centurion, conformément à la modestie de son caractère, reconnait d’abord que lui-même est placé sous la puissance d'autrui, et cela même lui a appris l'efficacité du commandement. eue ne doit être délaché ni avec ἄνθρωπος (je ne suis qu'un homme), ni avec τασσόμενος (je suis soumis), mais les trois mots sont unis : « je suis un homme qui suis d'une facon ordinaire sous la mouvance de l'autorité — τῷ δούλῳ pou ne veut pas dire que le centurion n'avait qu'un esclave, le même précisément qui allait mourir; le singulier est exigé par le contexte où il s’agit d'ordres particuliers. En pareil cas on dit : « mon domestique » quand même on en aurait plusieurs. L'ensemble est d’une fine observation; on met en mouvement les militaires, on fait faire quelque chose à l’esclave.
7:9
Sur l’étonnement de Jésus, cf. Mc. vi, 6 Com. — La réflexion de Jésus d’après les éditions critiques est pour ML. παρ᾽ οὐδενὶ τοσαύτην πίστιν dv τῷ Ἰσραὴλ εὗρον, dans Le. οὐδὲ ἐν τῷ Ἰσραὴλ τοσαύτην πίστιν εὗρον. Des mss. de Mt. ont harmonisé avee Le. en écrivant οὐδὲ ἐν τῷ Ισραήλ, et D ἃ harmonisé Le. avec Mt. en lisant οὐδέποτε. Schanz et Knab. concilient Luc et ΜΙ. en adoptant la lecon harmonisante de Mt.; mais la leçon critique est certaine (B 1 ὁ 22 118*209 latt (a k q) boh. sah. syreur. Aug.), et d’ailleurs doit s'expliquer dans le même sens que Luc : chez aucun israélite je n'ai trouvé autant de foi, à savoir que chez ce païen. Éphrem : non in aliquo in Israël tantam fidem inveni, ut Israelitas confunderet, quia in eum non crediderunt sicut hic alienigena Il y a seulement dans Luc une nuance favorable à Israël : « pas même dans Israël », où il y a donc beaucoup de foi; ce qui est en harmonie avec la manière conciliante de l’auteur et la facon sympathique dont il a présenté les Juifs.
7:10
C’est sans doute aussi pour cela que Luc ne met rien ici des deux versets 41 et 12 de Mt.; il en fera partiellement usage plus tard (xur, 29 et 28). — Les deux conclusions de Mt. et de Le. sont conformes aux antécédents. Sur ὑγιαίνοντα cf. v, 31.
7:11
τῷ (Η 8 V) plutôt que τὴ (T).
ἐν τῷ sc. χρόνῳ, cf. vin, 4. Ναΐν n'est pas nommée dans l'A. T. Dans Josèphe (Bell. IV, rx, 4 Niese écrit Aw nom peu vraisemblable) c'est une ville de Judée, donc au sens large. Luc semble bien supposer qu'on est en Galilée, mais il parlera de la Judée au v. 17. Le nom s’est conservé au village de Naïn, au sud-est de Nazareth, près du Dj. Dahi, où une petite chapelle aux Pères Franciscains perpétue le souvenir du miracle. Non loin sont des tombeaux creusés dans le roc. Naïn est à sept du huit heures de Capharnaüm (Tell Hum). Holtz. rappelle que Naïn n'est pas éloignée de Sunem, où Élisée ressuscita le fils de son hôtesse (II Reg. 1v, 8.17-37), pour suggérer que l'histoire de Luc a été inspirée par celle des Rois. Mais si Luc a été assez fin pour transformer un miracle accompli dans le secret en une manifestation publique, n'aurait-il pas eu assez d'esprit pour mieux dissimuler sa contrefacon ? Reconnaissons plutôt que la publicité du fait le garantit aux yeux de l'histoire. En citant les disciples, au sens large, comme vr, 17, et la foule, l'intention de Luc était peut-être de mettre en présence les deux cortèges, celui du Maitre de la vie, et celui du deuil.
7:12
μονογενὴς υἱος (T Η V) plutôt que υ. μ. (5).
Un petit village pouvait très bien n'avoir qu'une porte; les ruines d'‘Aiïn Chems n’en ont révélé qu’une. Elle conduisait vers la plaine et les tombeaux; sa disposition peut être indiquée aujourd’hui avec assez de vraisemblance. — ἐχχομίζειν (+), « porter en terre » (Por. xxxv, 6, 2; PLur. Agis xxr, Cic. xLu), de même en latin eferre; nous disons aussi « un convoi », parce qu'on sort le mort de la maison ou de la ville. — τεθνηκώς, non pas « un mort » mais (le fils) mort. Fils unique, ce qui rend le deuil plus cruel (Jer. νι, 26; Am. viu, 40; Zach. x11, 40); le fils ou la fille unique est l'objet d'une dilection particulière, cf. vin, 42; 1x, 38 et Jud. x1, 3%, surtont pour une femme veuve. Les uns écrivent xat αὐτή « et elle », parce que Luc éerit volontiers καὶ αὐτὸς, maïs ici il y ἃ une opposition, χαὶ αὕτη, ef haec. — ἱκανός (plusieurs mss. lisaient au v. 41 oi μαθηταὶ αὐτοῦ ixavoi), d'un grand nombre de personnes ou d'objets (MC. x, 46; Le. vin, 32, Act. χι, 24.26; χη, 13; χιν, 24; xx, 26; xx, 8; I Cor. x1, 30), presque propre à Luc dans le N. T.; cf. Pol. τ, 53, 8, πλῆθος ἱκανὸν πλοίων.
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6 Κύριος employé pour la première fois par Luc dans la narration. Comme ce passage lui est propre, on a conclu qu'il suivait iei une source particulière. Quelques-uns ont doulé que ὁ Κύριος soit le texte de Lue; D W 1 et sept autres cursifs, syrsin. pes. boh. diat.—ar. ἃ f lisaient Jésus. Merx ἃ montré que le problème est général. Les cas cités pour ὃ Κύριος sont vi, 19; x, 4; χι, 39; χη, 42; au, 453 xvir, 5. 6: xvui, 6; xix, 8; xxu1, 64 (bis). Or dans tous ces cas syrsin. ou bien dit Jésus, ou il omet ce mot; méran (Notre-Seigneur) pénètre trois fois dans la pes. Les chrétiens, habitués à dire « le Seigneur », auraient pu introduire ce terme dans Luc. Si cependant on le tient pour authentique, comme y obligent les autorités mss., on jugera que l'introduction de ce terme est bien placé avant un miracle si éclatant, de sorte qu’on n’a pas le droit de conclure à une source particulière. — La mère accompagnait son fils, donnant, selon l’usage oriental, les marques de la plus extrême douleur. Jésus a compassion d'elle. Ce serait donc, dit Holtz. un miracle de pure compassion et de puissance, sans que la foi de la veuve soit mise en relief. — Sans doute, mais c'est précisément le cas de nombreux miracles de Jésus; cf. Me. τ, 41; vu, 3; Mt. χιν, λά; xv, 33; xx, 34. — μὴ κλαῖε, à l'impér. prés., équivaut à : cesse de pleurer; cf. vin, 52.
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soi (ἢ) ne signifie pas un cercueil cloué, mais des ais ou une sorte de civière non fermée, sur laquelle on portait le cadavre; chez les Grecs et les Romains le corps était enveloppé, mais la tête restait découverte, ct il semble qu'on en faisait autant chez les Juifs, du moins pour les grands personnages. Et le Seigneur l'ayant vue, eut am nes et lui dit : « Ne pleure pas.» Et s'étant approché, il toucha le cercueil; ceux qui le portaient Aujourd'hui les Juifs de Jérusalem portent encore les morts sur ces cercueils ouverts, mais complètement enveloppés d’un suaire. Le patriarche grec Gerassimos ἃ été porté au cimetière la Lète découverte, tel qu'il était habillé de son vivant (comme Hérode, Jos. Ant. XVII, var, 3). Hésus louche la civière d’un geste qui ordonne aux porteurs de s'arrêter, et fait Le miracle en donnant ses ordres au mort; cf. vi, 54.
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ἀνακαθίζω, d'après Hobart (p. 14) presque exclusivement employé par les médecins d'un malade couché qui se lève sur son séant. Parmi les auteurs non médecins, Cadbury (The style and literary method of Luke, p. 56) cite PLATON, Phaed. 60 B, PLur. 368 A. Il faut noter surtout que ni les médecins ni les autres ne l'entendent d'une guérison — sans parler d'une résurrection! ce qui est encore le cas dans Le. 1x, 40. Le jeune homme rendu à sa mére est une circonstance si naturelle et si touchante que Luc n'avait pas besoin de l’emprunter à 1 Reg. xvu, 23; cf. IL Reg. 1v, 36. Luc n'avait pas loujours, comme Holtz., une concordance à la main. 1] emploie des formules un peu différentes selon les situations (vur, 55; Act. 1x, 41).
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παντας (H V) plutôt que αἀπαντας (T 8).
L'étonnement, la stupéfaction est aussi très naturelle; Luc l'exprime à son ordinaire par le mot φύδος, cf. 1, 12.65; n, 9; v, 26, viu, 37; Act. 11, 43; mix, 47, sans parler des cas où une véritable terreur est très en situation Act. v, 5.14. Ce saisissement respectueux n'est que le prélude des louanges rendues à Dieu. Les foules nomment Jésus un prophète, et non comme les démons le fils de Dieu (ιν, #1), ceux-ci ayant des vues sur le monde invisible, tandis que les hommes cherchent des analogies dans le passé où l'on avait vu des prophètes ressusciter des morts. Aucun cependant ne l'avait fait d'une parole; aussi regarde-t-on Jésus comme un grand prophète, celui qu'on attendait au temps marqué pour le salut. — Sur ἐπεσχέψατο cf. 1, 68. T8. Luc est constant dans l'expression des mêmes idées. — ἐγείρειν se dit dans l'A. T. de Dieu qui suscite ses instruments (Jud. πα, 9.15 etc.), traduisant la forme hipk. de op. Le passif (ef. Mt. xx, 11) suppose que Dieu est le sujet mystérieux selon le style apocalyptique. — ὅτι est récitatif les deux fois.
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La Judée, dans le sens large; cf. 1, ὃ; ἣ περέχωρος, du pays limitrophe 18 Ἰζαὶ ἀπήγγειλαν ᾿Ιωάνη οἱ μαθηταὶ αὐτοῦ περὶ πάντων τούτων. χαὶ προσχαλεσάμενος δύο τινὰς τῶν μαθητῶν αὐτοῦ ὁ ᾿Ιωάνης 19 ἔπεμψεν πρὸς τὸν $ Ί is + PSS comme Act. xiv, δ; cf. Me. τ, 28 Com. Cette réflexion prépare bien l'entrée en scène des disciples de Jean. Luc savait-il que Jean avait été enfermé à Machcronte, située au delà de la mer Morte, et par conséquent en dehors de la ma même dans le sens le plus étendu ἢ
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Luc n'a pas besoin de dire comme Mt. que Jean était en prison; il l'a déjà dit (nr, 20). Le nombre de deux pour les disciples que Jean envoie est très naturel; il a pu être ajouté par Luc qui range aussi les disciples de Jésus ἀνὰ δύο; cf. Me. vi, 7. Dans Luc les disciples de Jean lui parlent des miracles de Jésus, en particulier des derniers qui avaient fait sensation. Cela est tout à fait en situation. Si Jean s'émeut, c’est qu'il apprend que Jésus fait des choses extraordinaires. Dès lors il faut s'attendre à ce qu’il en soit question plus loin. Merx, seul logique parmi ceux qui n'admetkent d'autre réponse de Jésus qu'une allusion à son enseignement, suppose que Jean ἃ appris ce que fait le Christ (τὰ ἔργα Mt. x1, 2), c'est-à-dire qu'il enseigne. Mais Jean n'aurait pas envoyé ses disciples pour si peu.
Le messace DU ΒΑΡΤΙΒΤΕ (ML. χι, 2-6). Entre l’histoire du centurion et le message du Baptiste, Mt. insère des faits que Luc ἃ déjà racontés ou qu'il racontera plus loin en suivant l'ordre de Me. Mais Mc. n'avait pas le message du Baptiste ni l'éloge qu'en fit le Sauveur. Luc place tout cela après les deux miracles du serviteur du centurion et du fils de la veuve de Naïn, avant la mission des disciples. Son texte a été reconnu par Harnack (Sprüche. 14 ss.) et en général par les critiques comme secondaire par rapport à celui de Mt. Entre les deux la ressemblance n'est très étroite que pour les paroles de Jésus.
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αλλον (TS V) plutôt que exepov (H).
La leçon πρὸς τὸν Κύριον (et non Ἰησοῦν), confirmée par sah. Vg. de WW.., est assez certaine pour qu'on puisse parler du style de Luc. — ὁ ἐρχόμενος ne peut passer pour une désignation connue du Messie, car Heb. x, 37 est conçu d’après Hab. n, 3. Dans Luc xm, 35; xx, 38 et les parallèles, ce mot n’est pas pris à comme un substantif détaché. Il semble done que Jean renvoie à ses propres prédications (ur, 46). Lui seul, éclæiré dès le début sur l'avènement prochain du Messie, pouvait le désigner comme « celui qui vient ». Il est difficile de se: prononcer entre ἕτερον, « une autre sorte de Messie », ἄλλον « un autre Messie de la même sorte »; les autorités s’équilibrent à peu près. D’après WH, il faut. lire ἕτερον ici et ἄλλον au v. 20. Les envoyés auraient un peu adouci la question; mais Luc n'est sûrement pas entré dans ces subtilités. ἄλλον suffit au sens et ἕτερον est suspect d'harmonisation avec Mt. — Jean fait donc demander à Jésus - « es-tu toi-même celui qui vient, ou faut-il que nous en attendions un autre »? Mais cette question étonne de la part de Jean. Ne savait-il donc pas que Jésus était le Messie? Aussi la difficulté de ce passage est célèbre. Elle est telle que Jérôme (in Matth. PL. vi, 70) ἃ compris : Manda mihi, quia ad inferna descensurus sum, utrum te et inferis debeam nuntiare, qui nuntiavi superis? Étrangeté d'Origène, admise par saint Grégoire et saint Bède. Chrysostome et Cyrille d'Al. ont protesté; d'après eux Jean sait très bien, mais il feint d'ignorer au profit de ses disciples. C'est l'opinion la plus commune chez les anciens, soutenue encore par Knabenbauer, Fillion etc. Tertullien (adv, Marcion. 1v, 18) admettait que Jean n'étant plus l'organe du Saint-Esprit avait douté si Jésus était le Messie : Sperabat enim.… potuisse et prophetam interim missum esse, a quo alius esset, id est maior, qui venturus expectabatur, ipse scilicet Dominus. Cette hypothèse du doute ἃ été reprise par de nombreux modernes (J. Weiss, Kloster.). Mais une opinion plus radicale est donnée par quelques-uns (Loisy, Dibelius etc.) comme la seule critique. Jean entendrait pour la première fois parler de Jésus comme d'un thaumaturge; il se demanderait pour la première fois aussi s’il ne serait pas le Christ. Schanz, Mer Le Camus, Plummer, opinent que Jcan a envoyé son message pour mettre Jésus en demeure de se manifester comme Messie. L'opinion de Chrys. n’a pas plus d'autorité intrinsèque que $on hypothèse d'une feinte convenue entre Pierre et Paul (Gal. πι, 11). Elle n'est pas plus d'accord avec les termes exprès, soit de Luc soit de Mt. C'est bien Jean qui interroge, et c’est à Jean que Jésus répond. Si Jean, sûr de son fait, avait envoyé ses disciples se convaincre par eux-mêmes, Jésus, pénétrant son dessein, n'aurait pas affecté de s'adresser à sa personne. C'est donc bien Jean qui est en scène; on se demande s'il n'avait jamais rien soupçonné de Jésus, ou s'il était tombé dans le doute, ou s’il s’impatientait. L'opinion la plus radicale est certainement contraire à la pensée des évangélistes. D'après Mt., Jean a déjà reconnu Jésus comme plus grand que lui dès le baptème (Mt. 1m, 13) et d'après Le., il ἃ assisté à la théophanie du baptème {ur, A s.). De plus Le. ἃ insisté (π, 76) et insistera encore (vu, 27) sur son rôle de précurseur, rôle étrangement inefficace si Jean avait,-jusque dans sa prison, ignoré complètement que Jésus pt être le Messie. Il ne suffit pas de dire que « le rédacteur du premier évangile ne se souvient pas que, selon lui, Jean, avant de baptiser Jésus, le connaissait déjà comme étant le Messie » (Loisy, 1, 660). Il faut attribuer à Le. comme à Mt. de très graves incohérences. D'ailleurs, à prendre mème tout l'épisode isolément, il est inconciliable avec l'ignorance absolue qu'on prête au Baptiste. Déjà les mots : « Devons-nous en attenfire un autre? » marquent une certaine déception, comme si le Baptiste après avoir cru que Jésus était le Messie, éprouvail maintenant quelque désillusion. Cette impression est tout à fait nette après la réponse de Jésus au v. 23. Si Jean n'avait jamais eu aucun soupçon de la messianité de Jésus, si sa question venait d'une première conjecture, aurait-il pu risquer de se scandaliser? Le scandale — de quelque nature qu'il soit ici, — suppose qu'on a été dans la bonne voie (cf. Mc. 1v, 17). On ne peut faire les mêmes difficultés à l'hypothèse d'un doute qui aurait 22, om, οτι a. τυρλοι (H) plutôt que add. (T S V). — και &. χωφοι (H) plutôt que om. ἃ 50). surgi dans l'esprit de Jean, étonné que l'œuvre du Messie ressemblât si peu à ce qu'il espérait qu'elle fût. Jean se demanderait, comme disait Tertullien, si Jésus était celui qu'il avait annoncé, venant pour nettoyer l'aire du Seigneur, ou si ce rôle définitif étant réservé à quelque autre, il n’était qu'une sorte d'Élie précurseur. Mais les évangélistes, qui le tenaient pour le précurseur, ont-ils imaginé qu'il ne connaissait pas son propre rôle? Méme dans cette opinion d'ailleurs, Jean douterait moins de la mission surnaturelle de Jésus que de la nature propre de cette mission, ce qui revient à dire qu'il ne comprend pas la manière de Jésus et qu'il perd patience. Sans parler de la sécurité que Jean tenait de la lumière divine, on ne comprendrait pas que son doute se produisit précisément quand les miracles opérés par Jésus confirmaient ses propres révélations. Mais d'autre part, plus les miracles se multipliaient, plus l'âme ardente de Jean devait souffrir que Jésus, qui le pouvait, ne se mit pas plus carrément à l'œuvre du nettoyage. 11 faut convenir que les termes mêmes de Jean n'imposent pas cette interprétation, mais Jésus y répond précisément comme s'ils avaient ce sens « Agissant comme tu agis, es-tu bien celui qui vient, ou faut-il que nous reportions nos espérances sur un autre »? Sorte de mise en demeure assurément très hardie, et qui suppose chez Jean une lumière incomplète, peut-être une faute psychologique, mais plutôt par une extrème tension de la volonté que par les hésitations du doute, dans le sens où Moïse et Élie eux-mêmes ont excédé (Schanz), car Jean n'était point un roseau agilé par le vent. Mer Le Camus ἃ parlé de même d'une « sorte de sommation » (Vie... 6e éd. p. 451 note); Jean était impalient : « Si sa forme est hardie et saintement familière, c'est que le caractère du Baptiste ne pouvait guère la dicter autrement » (p. 452). Ce qui prouve bien que Jean n’a pas positivement douté, c'est que Jésus lui donne comme preuve les miracles dont il avait déjà eu la nouvelle. C'était insinuer qu'il n’en avait pas bien compris la portée par rapport au rôle du Messie. Il risquait donc de s'y méprendre de quelque façon, et c'est à quoi Jésus à pourvu. Nous avons ici une lecon sur la difficulté — toujours actuelle — de comprendre l'œuvre de Jésus. 20 5.) Ces deux versets sont en plus dans Luc; le v. 20 est un simple développement qui serait d'un style un peu redondant s'il ne préparait le v. 24. Luc, selon sa manière concrète (Sehanz), a choisi un cadre qui mettait plus en relief les paroles de Jésus. On ne peut le lui reprocher, ear ces scènes de miracles étaient presque quotidiennes (Me. 1, 34; un, 40 — Le. 1v, 40 s.; νι, 48), quoiqu'il n'ait pas été encore question expressément d'aveugles guéris. — Sur μάστιξ ef. Me. πι, 40.
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αἀπεστεῖλεν (H) où ἀπεσταλχεν (TSWV).
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H n'y ἃ guère d'incertitude sérieuse sur le texte, malgré les remarques de Merx. Quelques textes (syrsir. Ephrem de Mæs.) mettent les morts ressuscités à la fin de la période, d’autres les ont omis, & a omis les pauvres évangélisés. La transposition s'explique parce que la résurrection a pu paraitre le miracle suprême, el elle a pu eauser l'omission. Les paroles de Jésus ne sont pas une citation déterminée des Septanie, mais une caractéristique des temps du salut d'après Isaïe. Is. xxx, 18 8. parle des sourds, des aveugles et des pauvres, très probablement au sens spirituel, et c'est certainement ainsi que l'entendait le Targum, de même que Is. xxxv, 5 5. qui parle des aveugles, des sourds, des boiteux et des muets, plus probablement dans le sens physique. Is. 1x1, 1 est le passage cité par Jésus à Nazareth (εν, 18) sur l'évangélisation des pauvres. Le même prophète avait fait allusion à la résurrection des morts (xxvi, 19). Jésus ne dit rien que les disciples de Jean n'aient pu constater dans ie moment même (εἴδετε) ou qu'ils n'aient enlendu dire (ἠχούσατε) auparavant par des témoins dignes de foi. Mais il le dit en des termes consacrés par la prophétie relative au temps du salut, de sorte qu'il est évident, par la simple application des termes traditionnels aux circonstances présentes, que le salut est déjà commencé. Par conséquent l'impatience de Jean n’est pas justifiée. S'il ne reconnaît pas dans l'œuvre de Jésus une œuvre messianique, c'est qu'il n'a point assez pénétré le mystère du salut. Qui s'en étonnerait, quand un Pierre, vivant dans l'intimité de Jésus, ἃ été si lent à le comprendre”? Aussi bien, il est certain que les documents du temps et même postérieurs ne comptent pas les miracles parmi les œuvres du Messie. En eux-mêmes ils ne dépassaient pas le pouvoir des prophètes. Mais désormais ils sont multipliés, et, ce qui est décisif, ordonnés à la prédication de la bonne nouvelle. Les critiques radicaux (Holtz. Meræ, Loisy, etc.) entendent la réponse de Jésus au sens purement spirituel. « Que Jésus, à un moment quelconque de }- λέγειν πρὸς τοὺς ἔχλους περὶ Ἰωάνεου Τί ἐξέλθατε εἰς τὴν ἔρημον θεάσασθαι; 2h. 25. 26, εξηλθατε (H) plutôt que ἐξεληλύθατε (T 5 V). son ministère, se soit publiquement prévalu de ses miracles, et qu'il ait allégué en témoignage de sa mission le grand nombre d'aveugles à qui il avait rendu a vüe, de l‘preux qu'il avait guéris, de morts qu'il avait ressuscités, c'est ce qui répugne autant à son attitude générale et à son caractère qu'à la réalité des faits » (Loisy, 1, 663 s.). EL l'on fait remarquer que les évangélistes ne présentent pas les résurrections comme un événement fréquent. Le Sauveur n'aurait donc entendu parler que de la conversion des sourds et des aveugles de l'ordre moral, convertis par sa prédication. Cette pensée apparaitrait encore dans Mt., mais aurait élé mal comprise par Luc qui l'a détournée vers le sens de guérisons physiques par le v. 21. D'autre part Schanz et Plummer avec les exégètes conservateurs prennent chaque terme dans le sens littéral. Si les premiers termes étaient une allégorie, il était inutile d'ajouter : les pauvres sont évangélisés (Plum.). Cela est incontestable, mais précisément ces derniers mots donnent à entendre que les miracles ne sont que le signe et la cause du grand changement qui s'opère déjà. Loisy admet, comme vrai dans une large mesure, « que Matthieu et Luc ont regardé les miracles d'ordre physique comme symbole des fruits spirituels de l'Évangile » (1, 663). Ce qui est vrai des évangélistes l'est au même litre pour Jésus luimême. Quel que soit le sens lilléral du prophète, on s'était accoutumé à y greffer un sens spirituel. Ce mélange de réalité et d’allégorie était tout à fait dans l'esprit du temps. On peut se demander si Luc a réellement rendu la réponse plus impressionnante en ajoutant à Mt. les miracles opérés sous les yeux des disciples de Jean. Encore est-il qu'il s’est bien gardé d'établir un parallélisme complet entre les miracles qu'il énumère οἱ les œuvres messianiques indiquées par Jésus. L’expulsion des démons figure dans la première classe, non dans la seconde; seuls les aveugles sont dans les deux classes, et c’est le terme qu'il était le plus facile d'entendre dans le sens spirituel. Les morts, dans la même phrase de Lue, signifient les morts spirituels et les véritables défunts (1x, 60, cf. xv, 24-32).
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Les mêmes critiques qui ne voient chez Jean qu'une première disposition à croire admettent aussi que Jésus lui adresse ici un avertissement. Mais cet avertissement, au lieu d'un encouragement, semble indiquer quelque faute de la part de Jean. C’est ce que beaucoup d'auteurs refusent d'admettre, par égard pour le Baptiste, que le Sauveur louera : si superior (celle-ci) senientia contra Joannèm prolata fuerat, ut plerique arbitrantur… quomodo nunc Joannes tantis laudibus praedicatur? (Jér. P.L. xxvi, 11). Aussi Jérôme et d'autres adressent-ils l'avis aux disciples de Jean. Comme μακάριος est au sing., mieux vaudrait dire que cela s'adresse à une personne quelconque de l'assemblée. Mais les plerique de Jérôme n'avaient pas tort de désigner Jean. Tout s'explique très bien si Jean avait déjà reconnu le Messie, car le scandale suppose qu'on est exposé à broncher quand on est déjà dans le bon chemin. Jean n'avait pas suffisamment compris en quoi consistait la .mission du Messie. Sans doute son idéal était purement religieux et non point terrestre et national, mais il ne savait pas que le Messie devait rester attaché jusqu'au bout à l'humble état qui était déjà le sien au baptème, et, parce qu'il avait été trop pressé de voir paraître le juge, il s'exposait à méconnaitre l'action de Dieu, évidente pourtant dans des miracles de puissance et de bonté. Rien n'empèche d'ailleurs de voir dans cette parole d'apparence austère l'affection d'un ami. Il faut se souvenir que Jésus ἃ traité Pierre de Satan (Mc. vi, 33) parce que lui non plus ne comprenait pas la vraie nature du messianisme. Pourquoi ΩΝ serait-elle plus susceptible pour Jean que pour Pierre ? D'ailleurs ἐὰν μὴ σχανδαλισθῇ n'indique pas un fait accompli, mais une éventualité, désormais improbable, ear l'accent est sur μάχαριος. C'est ce que Jésus attend de Jean, et c'est pourquoi il va faire son “loge. « Ce n'est pas un blâme, ni même une lecon » (Kloster, sur Mt.).
7:24
Si l'on admet, comme on doit lè l'aire, l'unité des discours de Jésus, il faut convenir que le but n’est point tant de louer Jean que de révéler l'erreur de ceux qui n'ont compris ni le rôle de Jean, ni celui du Sauveur. Aussi est-il inutile de se demander pourquoi Jésus attend le départ des messagers de Jean. Ce n’est ni pour éviter de flatler Jean, ni de peur d'atténuer l'effet de son avertissement (Plum.) du v. 23, c'est simplement parce que le discours sur la mission de Jean ne s'adresse pas à lui-même, mais à ceux qui n'ont pas su en profiter. Quant à ses messagers, ils n'ont été, on le voit ici encore, que ses porte-paroles, et ce n'est pas à eux que le Sauveur entend faire la lecon. Il s'adresse aux foules, parce qu'il les fait juges, dans leur bon sens et pour leur être utile, de la manière dont les différentes classes de la nation on profité de la mission de Jean. Tout d’abord il est certain que si un grand ébranlement s'est produit 28. om. γὰρ p. λεγω (Τ' H) plutôt que add. (S ΥἹ. --- προφητῆς (T 5) ou om. (H V). (Le. τη, 7) c'est qu'on a compris qu'un prophète avait paru dans le désert Jésus le prouve en l'aisant appel au souvenir de tout le monde. La Galilée a dû partager l'entrainement général; Jésus pouvait donc très bien s'adresser à des Galiléens (contre Merx), d'autant que Jean n'avait pas baptisé seulement aux environs de Jéricho (Le. πὶ, 3; cf. Jo. vur, 23). Le maître pose donc trois questions. À la première il ne répond pas, tant la réponse doit être présumée d'avance. Cependant le sens de la question elle-même est très controversé. On regarde généralement le roseau comme un symbole (Holtz., Schanz, Loisy, Knab., etc.). Le roseau est l’image de celui qui cède aux puissants (BaBarus, 36 μὴ δεῖν μάχεσθαι τοῖς χρατοῦσιν, ἀλλ᾽ εἴκειν). On pourrait dire dans cette opinion que si Jésus ne répond pas à la question, c'est pour ne pas compromettre Jean davantage en rappelant sa résistance à Antipas. Si le roseau était pris au sens littéral, il faudrait mettre l’article (Schanz) et même le pluriel. Donc vous saviez bien en allant au déserl que vous n'y trouveriez pas un homme inconstant dans ses desseins; ce n'est point leur place, vous y cherchiez plutôt un homme intrépide et courageux. Mais si le roseau est un symbole, pourquoi Jésus passe-t-il aussitôt au sens littéral? Quelle gradation y a-t-il entre la première question et la seconde? Aussi je pense (avec Plum. Dibelius parmi les plus récents) que le roseau est à prendre au sens propre. Êtes-vous allés au désert en masse pour y voir un (seul) roseau agité par le vent? Évidemment non; il n'en manque pas sur les bords du Jourdain ou des ruisseaux qui descendent de la montagne, mais on ne se dérange pas pour si peu. Il n’est même pas besoin d'énoncer une semblable réponse. Convenons d'ailleurs (avec Wellh.) que le choix du roseau suggérait l’inflexibilité de Jean par l'antithèse avec son caractère bien connu.
7:25
ἀλλά, après une question qui se résout par la négative, tournure classique (Blass, 27%; Kühner, τι, 283). Tout naturellement l homme qu'on n’est pas allé chercher est l’antithèse de Jean. Les variations de Luc par rapport à ΜΙ. développent le trait 16 plus populaire, celui du vétement doux à la peau opposé au rude cilice en poil de chameau que portait Jean. Luc ajoute ἱματίοις pour la clarté. ἱματισμός est fréquent dans les LXX; cf. PoL. xvin, 47, 5 τὸν ἱματισμὸν τὸν πολυτελέστατον. ἔνδοξος « glorieux, illustre » ici probablement dans le sens de vêtement d'apparat. τρυφή « la vie sensuelle » esl opposée à lout le régime du Baptiste. ἐν τοῖς βασιλείοις au lieu de ἐν τοῖς οἴκοις τῶν βασιλέων, comme τὰ βασίλεια pour on n°2 dans Esth. π, 43; cf. Thuc. 1, 129, 3 et l'inscription de Magnésie 145, 40 διὰ ταῦτά σοι κείσεται ue y&an χάρις ἐμ βασιλέως οἴχῳ. Donc les Juifs ne cherchaient certainement pas un efféminé, c'est-à-dire un courtisan dans le désert.
7:26
La réponse éclate enfin. Vous aviez parfaitement conscience de chercher un prophète, et, ce que vous ne saviez peut-être pas, vous avez en fait trouvé plus; cela c'est moi qui vous le dis. περισσότερον pourrait en soi être un adjectif, mais le sens suppose un neutre comme πλεῖον x1, 32. Jean n'est pas un prophète plus grand qu'un autre prophète, il est plus qu’un prophète.
7:27
Jean est en effet le messager précurseur, annoncé par Mal. 1, 1. Ni l'hébreu ni les LXX n'ont πρὸ προσώπου σου, ni σου après ὁδόν. Au lieu de ἀποστέλλω, χατασχευάσει οἱ ἔμπροσθέν σου, les LXX ont ἐξαποστέλλω, ἐπιδλέψεται el πρὸ προσώ-- που μου. L'accord de Luc et de Mt. n'en est que plus significatif; ils n'ont pas voulu corriger d'après les LXX la parole transmise par la tradition, mais cet accord lui-même peut-il s'expliquer sans une source écrite? — La parole du texte dans l’évangile est adressée à une personnalité qui ne peut être que le Messie. Il a pris la place de Dieu, attendu par le prophète. Nous avons donc à la fois une argumentation d'après la prophétie et une interprétalion de cette prophétie. Le prophète avait annoncé un précurseur qui marcherait devant Dieu; ce précurseur est Jean-Baptiste : il était donc vraiment prophétisé. Précurseur de Dieu d'après Malachie, il était, d'après le texte tel que le citait Jésus, précurseur d'un autre, auquel Dieu adressait la parole. D'après Loisy, Jésus « n'a pas présenté Jean comme ayant tenu vis-à-vis de lui le rôle de précurseur, puisqu'il se serait ainsi désigné en public, très expressément comme le Messie » (1, 668). — Il aurait plutôt suggéré assez clairement qu'il élait celui que Jean annonçait, maïs c’est aussi ce qu’il fait ouvertement en distinguant sa mission de celle de Jean. Jésus n’a pas revendiqué le titre royal de Messie, mais il n'a pas dissimulé qu'il était l'envoyé de Dieu, venant faire ce qu'on attendait de la venue de Dieu. ὶ
7:28
Si grand qu'ait été Jean, son rôle de précurseur qualifiait sa grandeur comme subordonnée. C’est ce que Jésus explique maintenant. Il est très difficile de se prononcer sur la leçon προφήτης avant Ἰωάνου. Les autorités anciennes et modernes se partagent. D'après [6 contexte de Le. il faudrait le supprimer, puisqu'il vient de nous dire que Jean est plus qu'un prophète. Mais il est très difficile d'expliquer l'insertion par un copiste. Ce n’est pas pour éviter de mettre Jean au-dessus de Jésus, pensée qui ne pouvait venir à personne, et qui est contredite dans la seconde partie du verset. On peut la considérer comme une glose intelligente pour qu'il soit bien entendu que Jean figure ici moins pour sa sainteté personnelle que pour son rôle. L'addition était moins opportune dans Mt. où ἐγήγερται indiquait déjà une mission. Or jusqu'à ce moment (ἔστιν), parmi tous ceux qui étaient nés de la femme (Job. xiv, 1 ; Sir. x, 48) aucun n'avait été investi d'un emploi plus important dans l’histoire du salut. Jérôme ἃ insisté sur la lettre pour établir que si Jean n'avait point eu de supérieur, il avait pu avoir des égaux; mais le contexte exclut cette interprétation trop lit- C'est aussi comme explication exégétique que αὐτοῦ ἃ pénélré après μικρότερος dans D d sah. boh. eth. goth. — τοῦ βαπτιστοῦ (Vg. Baptista) n'est pas non plus à retenir. Ces variantes, sans parler des aberrations de D, montrent que ce texte a paru très difficile aux anciens surtout dans sa seconde partie. Un grand nombre de Pères (Chrys. Hil. Théoph.) et de nos jours encore Merx, Dibelius (Zn TW., 1910 p. 190 ss.), entendent μιχρότερος du Christ. Il faut reconnaitre que la comparaison serait tout à fait en situation, entre le v. 27 et les vv. 33 et 34. Mais on a objecté que Jésus ne pouvaiten aucune facon se qualifier de« plus petit», même dans l'opinion publique au moment où ee discours fut prononcé. De plus il faudrait séparer ἐν τῇ δασιλείχ τοῦ θεοῦ de μιχρότερος pour le joindre à μείζων ἐστιν, ce qui est peu naturel. 5. Jérôme : Muiti de Salvatore hoc intelligi volunt quod qui minor est tempore, major sit dignitate. Nos autem simpliciter intelligamus quod omnis sanctus, qui jam cum Deo est, major sit illo qui adhuc consistit in proelio (cf. Ephrem dans Moes. p. 103). Mais le royaume de Dieu ici n'est pas le ciel, c'est la nouvelle ère annoncée par Jean et qui commence avec le Sauveur. Dibelius en conclut que le demi-verset n'est pas authentique, et a été ajouté par la tradition chrétienne; ceux qui sont dans le royaume de Dieu sont dans l'Église. Et il est en effet incontestable que cette parole contrarie les eschatologistes, d'après lesquels Jésus n'avait en vue que le règne de Dieu à venir après la catastrophe du monde actuel, mais ce n'est pas une raison pour rejeter un logion si bien attesté et qui s'est imposé à l'Église malgré la difficulté de l'entendre et malgré la haute estime qu'elle faisait de Jean. ἢ] est clair que la première partie du verset est en étroit parallélisme avec la seconde; elle était écrite pour amener le contraste (contre Dibelius). Il est étrange au premier abord que la comparaison ne se fasse pas d'homme à homme, mais il allait de soi que le précurseur était inférieur à celui dont il annonçait la venue, et Jésus, après avoir indiqué assez clairement son rang par rapport à Jean, n’a pas jugé à propos de se mettre ouvertement en scène. Mais le second terme de comparaison devait nécessairement déterminer le sens du premier. Jésus oppose donc le royaume de Dieu déjà commencé à la prophétie qui s’est surpassée elle-même. L'intervalle est si grand entre les deux ordres que le plus grand de l'ancien est inférieur à un plus petit dans le nouveau. 11 ne serait pas tout à fait exact de dire avec Maldonat (répété par Holtz.) minimum mazimi maius est maæimo minimi, car le μικρότερος n’est pas le plus petit de tous, ce qui signifierait aisément celui qui ἃ le moins de mérites. 1] s’agit d'un plus petit, c'est-à-dire, par opposition à l’action de Jean, de quelqu’un qui occupe une charge moindre, qui remplit une fonction moins honorable. Toute la difficulté est de savoir si ce uwpdrepos est par lui-même plus petit . que Jean, αὐτοῦ sous-entendu (exprimé par D etc.), ou plus petit que d’autres dans le royaume. La première explication est peut-être plus grammaticale, car Jean peut passer pour un terme de comparaison déjà énoncé, tandis que dans la seconde manière il faut supposer que ce terme manque; mais cette seconde manière paraît plus naturelle. Il importe très peu Po le sens, pourvu qu'on écarte le superlatif. Encore une fois, il ne s'agit point ici de la sainteté savait du Baptiste, mais de sa situation historique; il appartient à la Loi, comme les autres; il les dépasse parce qu'il annonce le nouvel ordre, mais il est inférieur aux ouvriers du règne. Jésus ne lui reproche pas de ne pas entrer dans le royaume, inauguré, mais qui ne sera vraiment fondé que plus tard, après la mort de Jean. Cela ne lui était point donné. Il: ἃ accompli ce que Dieu avait annoncé de lui, comment pourrait-on lui faire des reproches? Tout le discours demande à chacun de suivre les indicalions de la Sagesse de Dieu.
7:29
πᾶς est un mot favori de Luc qui ne doit pas être pris trop à la lettre. Plum. (sur 1, 66) ἃ noté son goût pour πᾶς avec un participe de ἀκούω (n, 18.47; iv, 28; vi, 47, xx, 45, Act. v, 5.14; 1, 21; x, 44; χχνι, 29). — ἀχούσας, sousentendu la prédication du Baptiste. Le menu peuple ct les publicains ont rendu justice aux intentions miséricordieuses de Dieu; δικαιόω n'a rien ici de paulinien, il rappelle plutôt Ps. τ, (11), #. Il existait un plan divin; on était venu trouver Jean qu'on regardait comme un prophète; que fallait-il de plus pour se décider à faire ce que Dieu demandait par son organe?
Luc n’a rien ici qui corresponde à Mt. x1, 12-14. On comprend très bien qu'il ait omis le v. 14, relatif à Élie; mais les deux autres sont admirablement en situation, surtout en changeant leur ordre comme Luc lui-même l'a fait. quand il ἃ repris cette idée dans un contexte assez vague (xvr, 16). Peut-être a-t-il craint, en insistant sur ceux qui entraient dans le royaume de Dieu, de ne pouvoir sans un petit désordre chronologique revenir à ses vv. 29 et 30, qui lui paraissaient bien en situation. Et il est de fait que Mt. de son côté n'a rien mis ici de ces deux versets. Il fallait choisir, et il semble que c’est Mt. qui a conservé l'état primitif. δ On peut voir un indice que ἴων ἃ transposé ici les vv. 29 οἱ 30 dans le contraste entre les gens du peuple d'une part et les Pharisiens et docteurs de la Loi d'autre part, tandis que l’ensemble du discours s'adresse aux foules, et il parle à la fin de l'attitude de toute la génération (ν. 31). On a souvent regardé 29 et 30 comme une parenthèse historique composée de toutes pièces par Le. (C'est probablement pour combattre cette interprétation que le Teætus receptus et la Vg. Clém. (pas WW.) ouvrent le v. 31 par un εἶπε δὲ ὁ κύριος), Mais cela ne s’entendrait bien que dans l'hypothèse de Merx où Jésus aurait tenu le discours qui suit (31-35) pendant que Jean baptisait. Ce n’est pas la pensée de Mt. (xr, 2) ni de Luc (vu, 18). S'il s’agit, comme c’est le cas, d'un détail rétrospectif, il peut très bien être placé dans la bouche du Sauveur, dont les évangélistes n’interrompent jamais les discours par de semblables parenthèses (Jo. ur, 16-21 ; 31-36 est un cas différent ; le commentaire suit le discours. D'ailleurs dans Mt. xx, 32, une pensée semblable est prononcée par Jésus. 32. em. vu p. εἴρηνησαμεν (T H V) et non add. (8).
LE MESSAGE DE DIEU COMMENT REÇU PAR LES PHARISIENS ET PAR LES PÉCHEURS (Mt.-xr, 46-19).
7:30
Cependant les Pharisiens et les docteurs ont refusé non seulement de concourir au dessein de Dieu, mais de le reconnaître comme [6]. — oi voutxoi pour les docteurs de loi indique que Luc ne suit pas de très près une source traditionnelle juive; en pareil cas le mot étail γραμματεῖς, νομικός n’est employé que par lui au pluriel pour désigner le corps des scribes (σι, 45.46.52.53; χιν, 3; au sing. x, 25; Mt. xxu, 35; Tit. πὶ, 13 +); ce lerme désignait un jurisconsulte; il fut aussi adapté aux Juifs par IV Macch. v, ὁ — ἀθετεῖν comme Judith xvi, 5; Ps. xxxu (sxxnit), 40, ἀθετεῖ βουλὰς ἀρχόντων, « frustrer » parce qu’on ne fait pas de eas. — εἰς ἑαυτούς, par rapport à eux (seulement), car le dessein de Dieu ne pouvait être frustré complètement. Jésus reconnait donc très expressément que le baptème de Jean rentrait dans les desseins de Dieu et c'est pourquoi lui-même s’y était rendu. — Βουλή n'est employé dans le sens de conseil et plan divin que par Luc (Act. n, 23; xur, 36; xx, 27) et par Eph. τ, 41 et Heb. vi, 17, encore ces derniers textes ne pen pas comme Luc βουλὴ τοῦ θεοῦ, L'idée, sous différentes expressions, est une de celles qui dominent l'A. T. (Is. v, 19; xiv, 26; xEv1, 10; τν, 8; Jer. xxvrr (1), 45; xxx (X&Ix), 20; Pa. xix (xx) 4; xxx (sx), 14 etc. ; Prov. mix, 21; Sap. vi, ἃ; 1x, 43-17; Judith 1, 2.4; vrrr, 36 etc.).
7:31
L'interrogation est tout à fait de style chez les Rabbins en proposant une parabole; ef. RB. 1909, 356 ss.; cf. Me. iv, 30. Ici elle porte sur deux phrases parallèles. La variante par rapport à Mt. insiste sur les Aommes de cette géntration, comme pour rendre la comparaison plus facile avec les enfants qui sont au pluriel. I serait tout à fait étrange que Jésus et Jean fussent inclus parmi les ἄνθρωποι dont il s'agit de décrire l'attitude par rapport à ces deux personnalités.
7:32
Toujours très controversé. D'après les uns (Knab. Godet, Schanz, Hahn, Loisy) les enfants sont partagés en deux groupes de joueurs qui ne peuvent pas s'entendre. C'est déjà le sens de Cyrille d’AL. (Catena) : ἀλλ᾽ οὔτε τοῖς αὑλοῦσι καὶ χαίρουσιν οἱ θρηνοῦντες συνήδοντο᾽ οὔτε μὲν τοῖς χλαίουτιν οἵ τὸν αὐλὸν ἔχοντες συνεπλάττοντο. D'ailleurs il n’est pas nécessaire de supposer avec Cyrille que ce jeu était habituel chez les Juifs. On sait avec quelle facilité les enfants imitent les spectacles qui les frappent, la joie d'une noce ou les cris des funérailles. Les uns veulent former un cortège joyeux, les autres un convoi funéraire; chaque groupe s’obstine à suivre sa fantaisie, et les enfants finissent par s'asseoir en boudant et en s'invectivant. D'après l'opinion autrefois la plus commune, les enfants sont partagés en deux groupes, dont les uns veulent jouer et les autres ne veulent pas. Les premiers ont proposé un jeu gai, puis un jeu triste, mais leur bonne volonté s’est heurtée à la mauvaise humeur des autres. Quand les boute-en-lrain jouaient de la flûte, les autres refusaient de danser, quand on imitait le deuil, ils avaient encore des raisons de ne pas s'y associer. Les deux explications sont conformes au texte. ἀλλήλοις ἃ ans Luc au lieu de τοῖς ἑτέροις dans Mt. n'est pas décisif en faveur de la première manière, car προσφωνάω ne signifie pas « parler alternativement », mais « s'adresser à Ainsi dans Thuc. mm, 81, οἱ δὲ πολλοὶ τῶν ἱκετῶν... διέφθειραν... ἀλλήλους signifie seulement que parmi les suppliants les uns tuaient les autres. De même ici, tous les enfants étant assis, les uns disent aux autres. Ce second sens est même plus naturel, puisque rien n'indique que les interlocuteurs changent. C'est aussi le seul qui convienne à l'application. Mais avant d'en venir à ce point, il faut poser une autre question. La petite parabole est-elle une simple comparaison, ou une allégorie ? En fait ceux qui l'interprètent de deux groupes de joueurs qui ne peuvent s'entendre rejettent l’allégorie (sauf en partie Hol!z.) avec Hugues de saint Cher qui écrivait : non personas personis, sed negotium negotio, nec partes partibus, sed totum toti comparari : sensum enim esse, perinde se scribarum et Pharisaeorum causam habere, atque si pueri dicant sodalibus suis : cecinimus vobis etc. (ap. Hald.). Et en effet l’allégorie est exclue de cette explication de la parabole. Mais il faut trouver du moins un rapport suffisamment exact entre les deux situations, celle des enfants et celle des Juifs. D'après Schanz, les Juifs ne veulent jamais faire ce que les autres veulent. D'après Loisy : « l'application se ramène à l’analogie de deux enfantillages : celui de vrais enfants que leur naturel capricieux empêche de s'accorder sur un jeu quelconque; celui des Juifs, qui, aussi légers d'esprit que ces enfants, se contredisent eux-mêmes dans les jugements qu'ils portent sur Jean et sur Jésus » (Loisy, 1, 677). Mais ces explications ne sont pas adaptées à la première manière d'entendre la parabole. Si l'on s'en tient au sens d’abord donné dans le texte, les Juifs devront échanger entre eux des récriminations parce qu'ils n'ont pas pu s’entendre, les uns tenant pour Jean, les autres pour Jésus, d'où leurs contradictions et leurs disputes. Or, en fait, ils sont d'accord pour ne vouloir ni de Jean, ni de Jésus. La comparaison ne doit pas être une allégorie, c'est entendu, mais il faut du moins que les situations aient la mème caractéristique, ce qui n’est pas le cas dans le-système de Schauz, Loisy, Knab..ete. En fait ceux qui ont expliqué la parabole d'enfants qui veulent jouer et d'autres qui ne veulent pas jouer admettent l'allégorie (même Plum.). On peut faire deux hypothèses. Les anciens Pères, constatant que les propositions étaient venues de Dieu à un peuple indocile ont regardé les enfants qui proposent des jeux comme les prophètes ou Jean et Jésus. Les Juifs refusent de jouer et ils ont tort : si jejunium vobis placet, eur Joannes displicuit? Si saturitas, eur Filius hominis displicuit (Jér. sur Mt. PL. xxvi, 73, et de même, avec différentes modalités, Hit. Amb. Aug.)? Mais si les enfants représentent certaines personnes, si la parabole est une allégorie, il faut que ces personnes soient les Juifs, comme Mt. et Luc le disent expressément. On ἃ donc pensé (depuis Euthym., encore Plum.) que les enfants qui proposent sont les Juifs; voyant venir Jean, ils l'ont invité à danser, et voyant venir Jésus, ils l'ont invité à pleurer; et il est sûren effet que les Juifs se sont étonnés que les disciples de Jésus ne jeunâssent pas (ν, 33 ss.) — Mais dans cette explication trop subtile, ce sont les Juifs qui prennent l'initiative, ce qui est contraire au sens évident de tout le morceau. Les premiers Pères avaient bien compris que Jésus blâme ceux qui refusent les avances de Dieu. Les enfants qui proposent des jeux différents font plutôt preuve de bonne volonté (Knab.), aussi cette opinion parait-elle la plus éloignée de tout l'esprit du morceau. Il faut conclure que la seconde manière de comprendre la parabole ne se prête pas à une explication allégorique. Mais tandis que dans la première manière les situations sont trop différentes entre le thème des enfants et l'application aux circonstances, rien n'empêche d'admettre la seconde manière, et de l'interpréter comme une simple comparaison. De même que dans une place il se trouve des enfants auxquels leurs camarades peuvent reprocher de se refuser à tous les jeux, de même les Juifs ont trouvé à redire à toutes les manifestations du plan divin et se sont refusés à toutes. Les deux situations se correspondent exactement, sans qu'on soit obligé de dire qui représente chaque groupe. On sait que dans les paraboles il ne faut point serrer de trop près la formule « telle chose ressemble à telle autre »; car elle équivaut à dire : il en est de ce cas comme de tel autre cas (cf. Mald. RB. 1909, 364). Au fond cette exégèse est celle des anciens Pères, en précisant davantage la notion de la parabole, et c'est, je pense, très exactement celle de Maldonat, d'après Hugues de saint Cher. D'ailleurs la parabole n’est pas très éloignée de l'allégorie, et Loisy a dit très bien : « La matière sur laquelle s'exerce le premier enfantillage, jeu triste et jeu gai, est choisie de facon à correspondre à celle sur laquelle s'exerce le second, le genre de vie du Baptiste et du Sauveur; mais les personnes de ces derniers n'entrent pas dans la comparaison » (1, 677), d'autant moins, faudrait-il ajouter, que c'est le jeu gai qui commence dans la parabole, ce qui est un trait exquis de naturel.
7:33
Γ.» οινον (T Η) plutôt que ο. π (SV).
Mt. avait dit : «ne mangeant ni ne buvant », ce qui devait s'entendre dela nourriture des autres hommes. Luc ne fait done qu'interpréter cette formule un peu abrupte en ajoutant ἄρτον et οἶνον. L'absence de ces mots dans D minusc. 7, latt. syrsin. et syreur. arm. éth. s'explique probablement par le désir d’harmoniser avec Mt. et d'insister sur une rude ascèse. — λέγετε (au lieu de λέγουσιν M.) est bien d'accord avec la vive interrogation du v. 24. Comme le discours s'adresse aux foules, il faut supposer qu'à ce moment l'enthousiasme pour Jean s'était beaucoup refroidi, ou bien le v. 30 indique suffisamment que l'apostrophe s'adresse surtout aux Pharisiens et aux scribes. D'ailleurs on peut juger plus en situation le λέγουσιν de Mt. — Le jeûne extraordinaire du Baptiste supposait une force plus qu'humaine; au lieu de songer au secours de Dieu, les Juifs préféraient le dire soutenu par un démon. Jésus fut lui aussi accusé de commerce avec les démons (xi, 15; Jo. vu, 20; vin, 48; x, 20).
7:34
Le Fils de l’homme désigne Jésus qui figure ici comme le Messie, par opposition à Jean; mais cela ne prouve pas que ὃ υἱὸς τ, α, soit ici par lui-même un qualificatif du Messie, d'autant qu’il est question de la vie humaine très simple de Jésus. Ces reproches pourraient faire allusion au diner chez Lévi (v, 29 ss.). — Remarquer l'accord de Luc et de Mt. sur un mot aussi rare que φάγος.
7:35
Au lieu de τῶν ἔργων (Mt.), Luc écrit πάντων τῶν τέχνων. ἡ σοφία cest une personnification de Dieu, en tant qu'auteur de sages desseins (Prov. νεῖ, s.; Sir. xuiv; Sap. vi, 22-1x, 18), et spécialement en tant que manifestée par la mission de Jean et de Jésus. — ἐδικαιώθη est difficile à cause du temps. C'est donc déjà dans le passé que la sagesse de Dieu a été justifiée. Pour Jean cela s'entend d'après le v. 29; par rapport à Jésus, il s'agit de ceux qui se sont déjà résolument mis à sa suite. En ce faisant ils ont donné raison à la sagesse de Dieu, à ce dessein dont il était question aussi au v. 30. Le v. 35 va donc parfaitement bien après 29. 30, mais ce n'est point une preuve que ces versels aient fait partie du discours primitif, puisqu'ils manquent à Mt. On dirait plutôt qu'ils ont été placés ici pour cadrer avec la remarque finale de Mt. et de Luc. Le.texie de Luc, téxvov (que plusieurs regardent aussi comme celui de Mt.) est plus difficile que ἔργων. Dans Mt., la Sagesse est reconnue comme telle d'après ses œuvres; dans Luc, de la part de ses fils (ἀπό n'est pas tout à fait ὑπό). Mais on peut se demander quels sont ces fils? D'après Chrys. suivi par Mald., ce sont tous les Juifs, croyants ou non. Ceux mêmes qui ont refusé d'adhérer au conseil - divin en ont manifesté la sagesse par leurs contradictions. Le verset serait la conclusion de tout ce qui précède. On objecte que les Juifs incroyants ne peuvent être nommés fils de la Sagesse. Mais ils l’étaient avant de se prononcer. La Sagesse est Dieu, et ils étaient Fils de Dieu, puisque c'était le titre d'honneur du peuple d'Israël. Avec ce sens il n'est point nécessaire de donner à xxf un sens adversalif et l'adj. πάντων ἃ sa pleine valeur. — On ne peut refuser toute probabilité à celle explication. Cependant il est plus naturel de regarder comme les fils de la Sagesse ceux qui se sont rendus dignes de ce titre en se montrant dociles à la diposition de Dieu. Outre que Luc emploie volontiers κάντων Sans que ce mot ait chez lui beaucoup de portée, on peut dire qu'il s'applique aux deux catégories, ceux qui se sont fait baptiser par Jean et ceux qui ont suivi Jésus, et qui, en ce moment, sont la masse du peuple. καί prend alors un sens non point aussi adversatif que ἀλλά, mais celui de : « et cependant » « οἱ néanmoins », qu'il a souvent dans saint Jean (Jo. 1, 5. 10; πι, 44 etc. Plum., Schanz, Knab., Loisy elc.) Il faut noter que soit Mt. par son verbe λέγουσιν à la 3e personne du pluriel (Mt. x1, 19) qui fait allusion à des personnes absenies, soit Luc par la distinction des fils de la sagesse et des autres, supposent que les ennemis de Jésus sont encore en petit nombre; ce sont les Pharisiens et les docteurs de la Loi. Or c'est bien la situation telle qu'elle ressort de l'hostilité de ces derniers d’une part (vi, 11) et de l'empressement des foules d'autre part. L'opposition des Pharisiens est ici prise à partie. Ce sont les mêmes qui ont refusé de reconnaître le baptême de Jean. rien πὸ peut les satisfaire de ce qu'ils n’ont pas eux-mêmes enseigné. Ils veulent que tout marche selon leur idée, mais il y ἃ plus sage qu'eux, cette sagesse de Dieu qui a disposé le baptême de Jean pour le royaume de Dieu inauguré par Jésus, et qui est reconnue par tous ceux qui sont vraiment ses enfants. C'est ainsi que Jésus, en quelques mots très simples, par des comparaisons familières qui ont bien l'empreinte de son caractère, ἃ révélé l'harmonie du plan divin. Avec quelle simplicité, quelle tranquillité, quelle certitude il approuve la mission et les œuvres du plus grand des prophètes, se mettant au-dessus de lui sans hésiter, mais sans emphase, et subordonnant Jean moins à sa personne qu’à l’Église qu’il vient de fonder en faisant > choix des Douze. Quel jugement sur le sens humain du Judaïsme qui s'écarte de sa voie, quel encouragement donné aux humbles! On ne peut méditer cette page difficile sans donner raison à cette sagesse.
7:36
Nous saurons plus loin que ce pharisien se nommait Simon (v. 40). Luc n'attache pas d'importance à ce nom, très commun, d'un homme qui n'eut probablement avec le Sauveur que des relations passagères. C’est un pharisien qui est mis en scène. Avec sa manière conciliante, Luc ne le dépeint pas comme hostile, ni par conséquent comme hypocrile; mais il n'avait pas foi complète en Jésus, et il semble qu'il l'avait invité pour l’observer de plus près. Luc est le seul à parler des invitations des Pharisiens (ef. x1,.37; χιν, 4). Le temps n'est pas indiqué, mais on se croirait encore loin de la Passion. Sur {va sans finalité, cf. Me. Com. p. xevur. )
7:37
noi ἰδού, avec l'apodose χαὶ ἐπιγνοῦσα, tournure hébraïque familière à Luc. — ἁμαρτωλός est construit avec ἐν τῇ πόλει, οἱ n'a donc pas ici le sens bénin de νι, 32-33, où il était presque synonyme de gentil; il s’agit d’une personne dont les désordres sont connus de tout le monde, mais non pas nécessairement d'une courtisane de profession. Luc n'a pas employé le mot πόρνη (Euthym. Schanz), sans doute pour cause. Une prostituée de bas étage n'aurait pas été admise par fa domesticité, et il y a dans l'attitude de la pécheresse une distinction que ne sauraient avoir ces femmes, même repentantes. La ville n’est pas nommée; est-ce Capharnaüm, ou même peut-être Jérusalem (Holtz.)? Autant qu'on en peut juger par le contexte général, nous sommes en Galilée. On dirait que Luc ἃ jeté à dessein un certain voile sur cette histoire, peut-être par égard pour la convertie. Sur le présent xataxeïræ, ef. Jo. iv, 1 etc.; la tournure est bien grecque, cf. Por. v, 26, 6 etc. (Winer, p. 254). Sur l'a/abastron de myrrhe, cf. Me. xiv, 3 Com.
7:38
La pécheresse ayant apporté de l'huile parfumée, son intention était donc implement de faire une onction. Elle avait en vue les pieds et pour cela elle se tenait en arrière, ce qui se comprend très bien, Jésus étant couché à la manière orientale, appuyé sur le coude, les genoux repliés, et les pieds naturellement tournés vers le dehors. Mais à la présence du maître, la pécheresse repentante fond en larmes, et comme elle s'était déjà penchée pour l'onction, ses larmes inondent les pieds. N'ayant point elle-même prévu cette explosion, elle ne sait comment les essuyer. Il eût été inconvenant pour une juive d'entrer avec des cheveux épars; rapidement elle dénoue sa riche chevelure et s'en sert comme d’un linge, puis emportée par son amour, elle ose ce qu'elle n'avait pas sans doute projeté d'avance, elle baise les pieds de Jésus avant de les oindre de son huile parfumée. Pendant ce temps, Jésus semble passif, mais aucun délail ne lui avait échappé, et son attitude montrait sans doute qu'il agréait l'hommage. Il y ἃ du mécontentement, comme pour l'onction de Béthanie, mais il ne porte pas sur la dépense, ni même spécialement sur l'onction; le Pharisien, pur entre les purs, s'étonne que Jésus souffre le contact de cette personne. S'il ne sait pas qui οἱ quelle elle est, et que c'est une pécheresse — accumulation de scandales dans sa pensée — c'est qu'il n’est pas prophète. L'Écriture ne disait pas que le prophèle savait tout, mais du moins il savait à quoi s'en tenir sur la valeur morale des personnes qui l'approchaient, comme Éliézer a démasqué Giezi {Il Reg. v, 24 ss. cf. 1 Reg. xi, 20 ss.). — Le ms. B. lit « le » prophète, ou le prophète par excellence, équivalant à désigner le Messie; addition sans autorité. — D'ailleurs Simon garde sa réflexion pour lui, ce qui montre une nature plus sournoise que spontanée et bienveillante. Son devoir était d’avertir l'imprudent, puisqu'il ne suppose pas qu'il puisse agir ainsi en connaissance de cause. La réserve de son accueil, son silence, suggèrent qu'il n’a pas invité Jésus par sympathie, si ce ne fut pas pour épier sa conduite.
7:40
Jésus répond, parce qu'il ἃ pénétré dans la pensée de son hôte, moins pour se justifier que pour prononcer le pardon. Il demande poliment, mais froidement, la permission de parler, qui lui est accordée froidement. Si le 42. om. δὲ p. ἐχοντων (T H) plutôt que add. (5 V). — om. εἰπε a, πλεῖον (T H) plutôt que add. (S V). 43. om. δε p. ἀποχριθεις (T H) plutôt que add.(S V). 4%. om. tous à. ποδας (H) ou add. (T S V). Pharisien n'avait pas été si dur pour la pécheresse, il ne se serait pas attiré les choses désagréables qui vont lui être dites pour relever les actes de la pénitente. — ἔχω — εἰπεῖν ef. xiv, 14; Act. iv, 44; xxur, 47.49; χχνπι, 49; Jo. xvi, 42. La tournure est classique; cf. Escu. Pr. 51; Sopn. Ph. 1047 πόλλ᾽ ἂν λέγειν ἔχοιμι,
7:42
C’est une parabole véritable que Jésus pose en termes clairs, laissant à Simon de conclure.
7:43
Le débiteur auquel on ἃ remis davantage est tenu à aimer davantage, cela n’est pas douteux en principe, et ce doit être aussi le cas normal, aussi Simon répond selon la vraisemblance, ὑπολαμθδάνω, cf. Act. 11, 15. 44, 45, 46) Qui ἃ aimé davantage, Simon ou cette femme? Le premier point à déterminer résulte des omissions de Simon, réparées par la pécheresse, et avec quelle surabondance! Simon n’a pas même offert de l'eau pour les pieds, car on ne lui demandait rien de plus, et tout hôte y avait droit; il n’a pas baisé son hôte, et n’a pas oint sa tête d'huile ce qui eût été aisé, honorable et peu coûteux. En contraste les actes de la femme qui a fourni son huile parfumée, ses larmes et ses cheveux, et seulement sur les pieds, mentionnés trois fois. Naturellement tous les actes qui étaient à l'imparfait sont maintenant à l’aoriste, sauf διέλειπεν (lecon plus sûre que διέλιπεν), parce que la pénitente n'a pas cessé de baiser les pieds depuis le moment que Jésus est entré, ἀφ᾽ ἧς, sous-entendu
7:45
διελειπεν (T 5 V) plutôt que διελιπεν (H).
7:46
τοὺς ποδας μου (Η) ou μου τ΄ =. (T S V).
7:47
Le sens est très controversé. 4) L'ancienne tradition, les catholiques modernes, quelques protestants, plusieurs radicaux comme Wellh. Holtz., Loisy οἱ à ce qu'il semble Klostermann, s’en tiennent au sens naturel des mots. Loisy, après une suggestion de 1. Weiss, suppose seulement que le sens actuel de Luc n'est pas le sens primitif. Le sens général est que les péchés de la pénitente qui étaient nombreux ont été pardonnés parce qu'elle ἃ beaucoup aimé. οὗ χάριν s'entend naturellement {même d'après le second système), non pas des principes posés dans la parabole, mais des actes de la femme, si complaisamment énumérés par Jésus. Quelques-uns (Ti. Sod. Schanz, Knab.) mettent λέγω entre deux virgules, comme une parenthèse, de sorte que où χάριν soit en quelque sorte repris par ὅτι, lout le sens causatif serait encore plus clair. C'est la meilleure solution, car les actes sont trop importants pour être seulement l'occasion d'une déclaration : « ensuite de quoi je te le déclare ». Cependant, même avec cette dernière coupure, ὅτι devrait encore avoir son sens causalif normal. Jésus affirme la rémission des péchés et en donne la raison, qui est l'amour de la femme, et peut-être (à cause de l’aoriste, cf. Jo. xur, 1), l'amour qui vient d'être témoigné par des actes précis. C’est la doctrine de I Pet. 1v, 8 ἀγάπη χαλύπτει πλῆθος ἁμαρτιῶν (cf. Prov. x, 12; Jac. v, 20, cités par Holtz.) et la dortrine catholique de la contrition parfaite qui efface les péchés. δ) Depuis Salmeron (mais non pas saint Grégoire le Grand {Lxxvn, 877) ni saint Ambroise (xn, 791) cités à tort par Schanz) on a proposé une autre egplication suivie par la majorité des protestants (Godet, J. et B. Weiss, Plum. Hahn, Zahn, et soutenue par le P. Buzy dans la RB.1917, 184 ss. cf. 4919, 281 ss.). 115 ont objecté que le système a ne lient pas compte de la parabole, ni de la fin du verset, ni de la doctrine du salut par la foi. Le dernier argument n'a aucune valeur et n'a pas été avancé par le P. Buzy; la foi paulinienne qui justifie ne va pas sans la charité. Maïs le premier est assez grave. En harmonie avec la parabole on traduit : En conséquence de cette situation, Ἶ te déclare que ses péchés qui étaient nombreux lui ont été et lui sont remis, et j j'ai le droit de le déclarer, d’après notre accord antécédent, puisqu'elle a donné tant de signes d'amour. La cause réelle du pardon, et donc le point théologique, demeure dans l'ombre; ce qui est au premier plan c'est une déclaration fondée sur les faits que Simon ne peut récuser. Mais si la parabole doit étre appliquée strictement, il faut aussi conclure que la pénitente a donné plus de signes d'amour parce qu'on lui avait pardonné davantage, et qu'elle le savait. Or elle ne le savait pas, puisque Jésus va le déclarer, non seulement aux autres, mais à elle-même. Et en effet la conclusion de la parabole ne pouvait s'appliquer mécaniquement aux choses divines. Celui qui a offensé Dieu, n'étant pas sûr du pardon, ne peut que se confier à la miséricorde divine en le demandant; celui qui a beaucoup péché peut être excité par la pensée de la miséricorde à plus d'amour. C'est le cas de la pécheresse. La parabole avait mené les choses à ce point que celui qui avait plus péché pouvait aimer davantage. La pécheresse l'avait prouvé. Entrant sur le terrain des réalités divines, Jésus prononce, non comme un docteur, d'après les règles ordinaires et par conjecture, d'après ce qui s'est passé, mais en verlu de sa pleine science et de son autorité, que les péchés sont remis, ces nombreux péchés. Ainsi sa bienveillance pour la pécheresse se trouvait justifiée. Se sentant grandement débitrice, elle avait aimé beaucoup. 47b) Ce demi-verset semble indiquer que Jésus n'a pas quitté le terrain de la parabole. Mais l'allusion à Simon est assez claire; c'est sa part. Jésus n'entend pas sans doute déclarer que Dieu lui avait remis peu de péchés, mais que, dans son estime à lui, Dieu lui avait peu remis; en conséquence il aimait peu. Par la nécessité des choses, la parabole, appliquée aux rapports envers Dieu, ne pouvait régler ce qui demeurait caché, l’acte divin, et les termes de l'application doivent nécessairement s'entendre de l'opinion que se faisait le débiteur sur l'étendue de sa dette. Autrement il faudrait admettre que le saint, qui a très peu péché, n'aime pas, parce qu'il ne doit rien. Gelui-là sait qu'il tient de Dieu ce privilège.
7:48
Décisif pour prouver que la pécheresse n'avait pas exprimé sa reconnaissance, mais son repentir. Nous ne savons à quel moment sa contrition ἃ été parfaite, mais ses larmes et toute son attitude imploraient le pardon que Jésus lui accorde. Le parf. ἀφέωνται indique que les péchés sont et demeurent pardonnés (cf. v, 20), non pas qu'ils ont été pardonnés antérieurement et que Jésus maintient seulement la sentence déjà rendue.
7:49
L'étonnement des assistants eût pu être plus grand encore. Non seulement Jésus remet les péchés de son autorité, ce qui dépassail l'idée commune sur le Messie, mais il regarde comme adressés à Dieu les actes de la pécheresse envers sa personne. Il est le créancier divin qui pardonne. D'après Le. v, 21, conforme à Mc. 11, 17, la réflexion intérieure des convives, sûrement aussi des Pharisiens, n'est point du tout empreinte d’admiration. Un miracle eût pu les faire réfléchir. Le pardon des péchés leur paraît probablement cette fois aussi une impudence. οὗτος est souvent dans Le. légèrement méprisant. — καί non pas : qui remel même 165 péchés, car il n’a pas élé question de remettre autre chose; donc joindre καί au verbe : « qui se mêle même de remettre les péchés
7:50
δέ marque que Jésus a pénétré leur pensée, « mais » il ne juge pas à propos de les prendre à partie comme Simon, et il maintient sa sentence, en ajoutant un mot d'encouragement, comme il fera (vur, 48) avec la femme qui le touchera pour être guérie. La pécheresse aussi a obtenu ce qu'elle est venue chercher avec foi, c'est-à-dire convaincue que Jésus pouvait lui accorder le pardon. Sa foi l'a sauvée, c'est-à-dire a obtenu la grâce qu'elle souhaitait et qu'a méritée son amour. Car Jésus ne rétracte pas ici ce qu'il a dit plus haut, v. 4%, et quel que soit le sens de cet endroit : « il ne s'agit aucunement de relever la foi au-dessus de l'amour, comme principe de justification » (Loisy). Si d’ailleurs, comme le note Loisy, la foi de la femme s'oppose à l’incrédulité des assistants, elle est donc parfaitement en situation et l'on ne saurait dire que « toute la finale présente ainsi un caractère artificiel ». Jamais ce salut, en soi banal, « va en paix » (cf. Act. xvi, 36), ne produisit une impression aussi profonde qu'après l'émotion et la crise de larmes de la pécheresse. C'est le mot qui vient sur les lèvres du prêtre après l'absolution sacramentelle.
7:1
… Un tempo di durata imprecisibile passò tra il discorso del monte e quello delle parabole: tra i due son da porre i fatti narrati da Lc. 7, 1-8, 3: la guarigione del servo del centurione, la risurrezione del figlio della vedova, l'ambasciata del Battista, la peccatrice. …
7:2
… L. riferisce con compiacenza ciò che è particolarmente favorevole ai Gentili (Lc. 1, 1-10; 17, 11-19). Manifesta considerazione per le autorità romane (ibid. 2, 1-2; 3, 1; 7, 2-9).
7:4
… I suoi costruttori erano considerati benefattori di tutto il gruppo (cf. Lc. 7, 4), mentre l'allontanamento di un ebreo da questo luogo di preghiera comune era ritenuto un grave castigo (cf. Io. 9, 22; 12, 42; 16, 2).
7:5
… Alcuni identificarono questa sinagoga con quella che il centurione della città di C. aveva edificato (Lc. 7,5), in cui Cristo promise
7:11
Viene anche narrata la risurrezione di tre morti: del figlio unico della vedova di Naim (Lc. 7, 11-17), della figlia di Giairo (Mt. 9, 18-26) e di Lazzaro (Io. 11, 1-44).
NAIM. - Villaggio di Galilea (in Lc. 7, 11, Naïv), dove Gesù risuscitò il figlio della vedova. …
… richiama dalla morte il figlio della Sunamitide; dopo morto, le ossa di lui, con il solo contatto, ridanno la vita a un uomo condotto a sepoltura (II Reg. 13, 21). Nel Nuovo Testamento, le tre risurrezioni operate da Gesù: il figlio della vedova di Naim (Lc. 7, 11-16), la figlia dodicenne di Giairo (Mc. 5,
7:18
Secondo Mt. 11, 2.7 e Lc. 7, 18-23, allora sentì parlare dei progressi della missione di Gesù e si decise ad inviare due dei suoi discepoli per proporgli il quesito: «Sei tu quello che viene, oppure ne dobbiamo aspettare un altro?». …
7:20
… Si immaginavano che quell'«altro», di cui i discepoli di Giovanni chiesero a Gesù se bisognava attenderlo (Lc. 7, 20), fosse un angelo che sarebbe venuto effettivamente e avrebbe subito la passione. …
7:21
22-28; Lc. 6, 18-19; 7, 21; 9, 37-44; 13, 12-17; ecc.).
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).
7:22
All'obbiezione desunta dal silenzio dei Sinottici si fa osservare ch'essi avevano già dimostrato sufficientemente che Gesù aveva il potere di risuscitare i morti (la figlia di Iaïro: Mc. 5, 21-34 e paralleli; Mt. 11, 5; il figlio della vedova di Naim: Lc. 7, 22); nel loro piano di composizione intendevano limitarsi al ministero di Gesù in Galilea e in Perea, riservandosi di parlare di quello svolto nella Giudea propriamente d'ata solo dopo …
7:23
… come quando si dice che il Salvatore è venuto per la caduta e la risurrezione di molti, fatto in tal modo segno di contraddizione (Lc. 2, 34). E beati vengono detti coloro che non troveranno nelle umiliazioni del Salvatore motivo di s. (Mt. 11, 6; Lc. 7, 23).
7:24
… G. segna il termine della legge e dei profeti e dà il via alla nuova èra evangelica (Mt. 11, 7-9, 11; Lc. 7, 24-28; Mt. 9, 13 sg.; 17, 12; Mc. 9, 12 sg.; Io. 5, 35). Precede il Messia per rendergli testimonianza e, predicando e battezzando le folle d'Israele, le dispone alla conversione dell'anima …
7:27
(da R. Pius, S.G.B. nell'arte, Parigi 1938, fax. 66) GIOVANNI BATTISTA - S. G. B. alato in relazione al testo Ecce... mitto angelum meum... praeparabit viam di Mal. 3, 1 applicato a S. G. B. Mt. 11, 10; Mc. 1, 2; Lc. 7, 27. Dipinto russo. …
7:28
… Né si oppone l'elogio di Cristo al Precursore (Mt. 11, 11; Lc. 7, 28): ivi il confronto non è tra Giovanni e tutti i santi in genere, ma tra lui e i profeti del Vecchio Testamento; o, meglio, l'elogio al Precursore è inteso nell'ambito del Vecchio Testamento.
7:29
… in una classica parabola, il p., cosciente della propria indegnità e quindi umile, al fariseo, orgoglioso di una giustizia di cui dà tutto il merito a se stesso (Lc. 18, 9-14). I p. avevano ascoltato con docilità la predicazione di Giovanni Battista (ibid. 7, 29 sg.), che, ponendo il dito sulla piaga, ingiungeva loro di non esigere più di quanto era stabilito (ibid. 3, 12 sg.).
7:30
… Aser. 2, 10. Il maestro religioso si chiama, al tempo di Gesù, « uomo della t., maestro della t. » (νομικός; Mt. 22, 35; Lc. 7, 30, ecc.; νομοδιδάσκαλος; Lc. 5, 17; Act. 5, 34). Per i rabbini del sec. 1, la sapienza consiste nella scienza della T. ('Abōth, III, 9); perciò il rabbino è oggi chiamato « sapiente » (ḥākhām). …
7:31
… Prende, ad es., lo spunto da certi capricci di ragazzi, manifestantisi nei loro giuochi, per inveire contro gli scribi e farisei (Lc. 7, 31-34; Mt. 11, 16-19). Ma ai suoi occhi, con giusta valutazione, i difetti sono coperti dai pregi, e volentieri quindi se li vede accanto questi fanciulli, per ricevere da loro l'omaggio …
7:34
… I p. sono senz'altro peccatori (Mt. 9, 10-13; 11, 19; Mc. 2, 15 sgg.; Lc. 5, 29-32; 7, 34), da mettersi a fianco delle donne di mala vita (Mt. 21, 31 sg.). …
7:36
MARIA MADDALENA (MAGDALENE), SANTA
La liturgia latina (22 luglio) identifica M. M. con Maria di Betania, sorella di Marta e di Lazzaro, nonché con la peccatrice anonima di cui parla Lc. 7, 36-50. La liturgia greca invece celebra la festa di Maria di Bethania al 18 marzo, quella della peccatrice al 31 marzo e quella di M. M. al 22 luglio. È la famosa questione delle « tre Marie …
… sepolcrale del suo sacratissimo corpo, difendendola contro il venale malcontento di Giuda (Io. 12, 8; Mt. 26, 6-13; Mc. 14, 6-9). Appare pertanto ben distinta da M. di Magdala e dalla peccatrice innominata, che in Galilea unse il Signore, ca. un anno prima (Lc. 7, 36-50); v. M. MADDALENA.
1. S. « il fariseo » invitò Gesù a mensa (Lc. 7, 36-50) quando l'anonima « peccatrice », da molti identificata con Maria Maddalena (v.), entrò nella sala del convito e sparse un vaso di profumi sui piedi del Signore. …
7:38
(Ps. 71, 9-11; Is. 49, 23; Lc. 7, 38-45, 15, 20; Mt. 26, 49)
7:43
EMORROISSA. - La primitiva arte cristiana funeraria ha rappresentato la guarigione dell' E. narrata dai tre sinottici (Mt. 9, 20-22; Mc. 5, 25-34; Lc. 7, 43-48) o nel momento in cui la donna, inferma da dodici anni, si avvicina alle spalle del Signore e tocca il lembo del suo vestito e subito si sente guarita, o nell'istante in cui il Signore …
7:44
ATTRIZIONE (DAL LAT. ATTERO = ABBATTO, SCHIACCIO)
… Tale dottrina è ben fondata nella Scrittura, che presenta i Profeti (Ier. 31, 18-20; Ez. 36, 31-32; Dan. 3, 38-40), Gesù Cristo (Mt. 5, 20-30; 10, 28-33; 13, 41; Lc. 7, 44; 3, 5; Io. 6, 14), gli Apostoli (Act. 8, 23; II Pt. 3, 3-9) come predicatori di penitenza, che fanno leva soprattutto sul timore delle pene eterne. …
7:46
… Nel Nuovo Testamento è usato per sanare i malati, nell'Estrema Unzione, mescolato ad aromi per onorare gli ospiti (Lc. 7, 46; Io. 11, 2), nella sepoltura (ibid. 19, 40; Mc. 16, 1), ecc. L'o. s., distinto dall'olio per le lampade (can. 1271; v. LAMPADA) e da quello benedetto ad uso dei fedeli (Rituale, …
7:47
… La vita morale non è un patrimonio intangibile, una conquista fatta una volta per tutte; si costruisce ed ogni istante, e la buona volontà, l'amore verso Dio (Lc. 7, 47; 19, 1) ci ottiene il perdono delle colpe e la possibilità di ricominciare di nuovo. …
… Poiché gli Apostoli devono continuare la stessa missione di Cristo, il «rimettere i peccati» occorre sia interpretato nel senso in cui egli rimette il peccato (Io. 1, 29; Mt. 1, 21; 9, 3; Lc. 7, 47-49). Questa potestà, chiamata dal Westcott la «magna charta» della Chiesa di Cristo, viene conferita non a tutti i fedeli indistintamente, ma ai soli Apostoli; così esige tutto il tenore …
… Io. 3, 1). La carità verso Dio sarà dunque fondamentalmente ritorno dell'amore dimostratosi nella Grazia (ibid. 4, 19). Il r. darà il suo nome al culto cristiano (Eucaristia), il suo valore all'umiltà (Rom. 5, 1-11), il suo ardore alla penitenza (Lc. 7, 47), alla fede il suo eloquio (Ps. 115, 1-10), alla speranza il suo giubilo (ibid. 47), alla carità la sua sovrabbondanza (Mt. 5, 43-48) nella brama di rendere a Dio uguaglianza …
7:48
… Gesù risana « tutto l'uomo » (Is. 7, 23); guarisce l'anima prima del corpo (Lc. 5, 20; 7, 48; Io. 5, 14); il suo sangue monda la lebbra del peccato (I Io. 1, 7, 9); egli è l'agnello che toglie il peccato del mondo (Io. 1, 29), sicché più nulla di condannabile c'è in coloro …
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.