His Twelue also now preaching euery where and working miracles, 6 Herod and al do wonder much. 10 After vvhich, he taketh them and goeth into the vvildernesse: Where he cureth and teacheth, feeding 5000 vvith fiue leaues. 18 Peter confessing him to be Christ, 21 he on the other side foretelleth his Passion, and that al must in time of persecution folovv him therein. •7 Vvherevnto to encourage vs the more, 27 he giueth in his Transfiguration a sight of the glorie, vvhich is the revvard of suffering. •7 The next day he casteth out a diuel vvhich his Disciples could not. 43 Vvhom amiddes these vvonders he fore vvarneth againe of his scandalous Passion, 49 And to cure their ambition, he telleth them, that the most humble he esteemeth most: 49 bidding them also, not to prohibit any that is not against them. 51 Yea and tovvard such as be against them Schismatically, to shevv mildnes for al that, 57 Of folowing him, three examples.
1Then calling together the twelve apostles, he gave them power and authority over all devils and to cure diseases.E convocati i dodici Apostoli, diede loro virtù, e potere sopra tutti i demonj, e di curare le malattie.AND calling together the tvvelue Apostles, he gaue them vertue and povver ouer al deuils, and to cure maladies.Convocatis autem duodecim Apostolis, dedit illis virtutem et potestatem super omnia dæmonia, et ut languores curarent. 2And he sent them to preach the kingdom of God and to heal the sick.E mandogli a predicare il regno di Dio, e a render agli infermi la sanità.And he sent them to preach the kingdom of God: and to heale the sicke.Et misit illos prædicare regnum Dei, et sanare infirmos. 3And he said to them: Take nothing for your journey, neither staff, nor scrip, nor bread, nor money; neither have two coats.E disse loro: Non porterete nulla pel viaggio, né bastone, né bisaccia, né pane, né denaro, né avrete due vestiti.And he said to them, Take nothing for the vvay, neither rod, nor skippe, nor bread, nor money, neither haue tvvo coates.Et ait ad illos: Nihil tuleritis in via, neque virgam, neque peram, neque panem, neque pecuniam, neque duas tunicas habeatis. 4And whatsoever house you shall enter into, abide there and depart not from thence.E in qualunque casa sarete entrati, ivi restate, e non la lasciate.And into vvhatsoeuer house you enter, tarie there, and thence doe not depart.Et in quamcumque domum intraveritis, ibi manete, et inde ne exeatis. 5And whosoever will not receive you, when ye go out of that city, shake off even the dust of your feet, for a testimony against them.E dovunque non vi ricevano: uscendo da quella città, scuotete anche la polvere de' vostri piedi in testimonianza contro di essi.And vvhosoever shal not receiue you, going forth out of that citie, shake of the dust also of your feete for a testimonie vpon them.Et quicumque non receperint vos: exeuntes de civitate illa, etiam pulverem pedum vestrorum excutite in testimonium supra illos. 6And going out, they went about through the towns, preaching the gospel and healing every where.Ed essi si partirono, a andavan girando di castello in castello, evangelizzando, e facendo guarigioni per ogni dove.And going forth they vvent a circuite from tovvne to tovvne euangelizing and curing euery vvhere.Egressi autem circuibant per castella evangelizantes, et curantes ubique. 7Now Herod, the tetrarch, heard of all things that were done by him. And he was in a doubt, because it was saidE giunse a notizia di Erode tetrarca tutto quel, che facevasi da Gesù, ed egli stava con l'animo sospeso, perché alcuni dicevano:And Herod the Tetrarch heard al things that vvere done by him: and he staggered because it vvas said of some,Audivit autem Herodes tetrarcha omnia quæ fiebant ab eo, et hæsitabat eo quod diceretur 8By some that John was risen from the dead: but by other some, that Elias had appeared: and by others, that one of the old prophets was risen again.Che Giovanni era risuscitato da morte: altri poi: Che era comparso Elia: altri: Che uno degli antichi profeti era risorto.That Iohn vvas risen from the dead. but of other some, That Elias hath appeared: and of others, that a Prophet one of the old ones vvas risen.a quibusdam: Quia Joannes surrexit a mortuis: a quibusdam vero: Quia Elias apparuit: ab aliis autem: Quia propheta unus de antiquis surrexit.
9And Herod said: John I have beheaded. But who is this of whom I hear such things? And he sought to see him.Ed Erode diceva: A Giovanni feci io tagliare la testa. Ma chi è costui, del quale sento dire sì fatte cose? E cercava di vederlo.And Herod said, Iohn I haue beheaded: but vvho is this of vvhom I heare such things? And he sought for to see him.Et ait Herodes: Joannem ego decollavit: quis est autem iste, de quo ego talia audio ? Et quærebat videre eum. 10And the apostles, when they were returned, told him all they had done. And taking them, he went aside into a desert place, apart, which belongeth to Bethsaida.E ritornati gli Apostoli, raccontarono a lui tutto quello, che avevano fatto: ed egli, presili seco, si ritirò a parte in un luogo deserto del territorio di Betsaida.And the Apostles being returned, reported to him vvhatsoeuer they did: and taking them he retired apart into a desert place, vvhich belongeth to Beth-saida.Et reversi Apostoli, narraverunt illi quæcumque fecerunt: et assumptis illis secessit seorsum in locum desertum, qui est Bethsaidæ. 11Which when the people knew, they followed him: and he received them and spoke to them of the kingdom of God and healed them who had need of healing.La qual cosa risaputasi dalle turbe, gli tenner dietro: ed egli le accolse, e parlava loro del regno di Dio, e risanava quei, che ne avevan bisogno.which the multitudes vnderstāding, folovved him: & he receiued them, and spake to them of the kingdom of God, and them that had neede of cure he healed.Quod cum cognovissent turbæ, secutæ sunt illum: et excepit eos, et loquebatur illis de regno Dei, et eos, qui cura indigebant, sanabat. 12Now the day began to decline. And the twelve came and said to him: Send away the multitude, that, going into the towns and villages round about, they may lodge and get victuals; for we are here in a desert place.E il giorno principiava a declinare. E accostatisi a lui i dodici gli dissero: Licenzia le turbe, affinchè andando po' castelli, e pe' villaggi all'intorno, cerchino alloggio, e si trovino da mangiare: perché qui siamo in luogo deserto.And the day began to dravv tovvards an end. And the Tvvelue comming neere, said to him, Dimisse the multitudes, that going into tovvnes and villages here about, they may haue lodging, and finde meates: because here vve are in a desert place.Dies autem cœperat declinare, et accedentes duodecim dixerunt illi: Dimitte turbas, ut euntes in castella villasque quæ circa sunt, divertant, et inveniant escas: quia hic in loco deserto sumus. 13But he said to them: Give you them to eat. And they said: We have no more than five loaves and two fishes; unless perhaps, we should go and buy food for all this multitude.Ed egli disse loro: Date voi lor da mangiare. Ed essi risposero: Non abbiamo altro, che cinque pani, e due pesci: se per sorte non andiamo noi a comperare il vivere per tutta questa turba.And he said to them, Giue you them to eate. But they said, we haue no more but fiue loaues and tvvo fishes: vnles perhaps vve should goe and bie meates for al this multitude.Ait autem ad illos: Vos date illis manducare. At illi dixerunt: Non sunt nobis plus quam quinque panes et duo pisces: nisi forte nos eamus, et emamus in omnem hanc turbam escas.
14Now there were about five thousand men. And he said to his disciples: Make them sit down by fifties in a company.Imperocché erano quasi cinque mila uomini. Ed egli disse a' suoi discepoli: Fateli sedere a truppe di cinquanta uomini l'una.And there vvere men almost fiue thousand. And he said to his disciples, Make them sit dovvne by companies fiftie and fiftie.Erant autem fere viri quinque millia. Ait autem ad discipulos suos: Facite illos discumbere per convivia quinquagenos. 15And they did so and made them all sit down.E fecer così, e li fecero tutti sedere.And so they did. And they made al sit dovvne.Et ita fecerunt: et discumbere fecerunt omnes. 16And taking the five loaves and the two fishes, he looked up to heaven and blessed them: and he broke and distributed to his disciples, to set before the multitude.E presi i cinque pani, e i due pesci, alzò gli occhi al cielo, e gli benedisse: e gli spezzò, e li distribuì a' suoi discepoli, perché li ponessero davanti alle turbe.And taking the fiue loaues and the tvvo fishes, he looked vp vnto heauen, and blessed them: and he brake, and distributed to his disciples, for to set before the multitudes.Acceptis autem quinque panibus et duobus piscibus, respexit in cælum, et benedixit illis: et fregit, et distribuit discipulis suis, ut ponerent ante turbas. 17And they did all eat and were filled. And there were taken up of fragments that remained to them, twelve baskets.E mangiaron tutti, e si saziarono. E di quel, che loro avanzò, furono raccolti dodici panieri di frammenti.And they did al eate, and had their fill. And there vvas taken vp that vvhich remained to them, tvvelue baskets of fragments.Et manducaverunt omnes, et saturati sunt. Et sublatum est quod superfuit illis, fragmentorum cophini duodecim. 18And it came to pass, as he was alone praying, his disciples also were with him: and he asked them, saying: Whom do the people say that I am?E avvenne, che essendosi egli appartato per fare orazione, avendo seco i suoi discepoli, domandò loro: Chi dicon le turbe, ch'io mi sia?And it came to passe: vvhen he vvas alone praying, his disciples also vvere vvith him: and he asked them saying, Vvhom doe the multitudes say that I am?Et factum est cum solus esset orans, erant cum illo et discipuli: et interrogavit illos, dicens: Quem me dicunt esse turbæ ? 19But they answered and said: John the Baptist; but some say Elias: and others say that one of the former prophets is risen again.E quelli risposero, e dissero: Giovanni Batista: altri poi Elia: altri, che uno degli antichi profeti è risuscitato.But they ansvvered, and said, Iohn the Baptist: and some, Elias: but some, that one of the Prophets before time, is risen.At illi responderunt, et dixerunt: Joannem Baptistam, alii autem Eliam, alii vero unus propheta de prioribus surrexit.
20And he said to them: But whom do you say that I am? Simon Peter answering, said: The Christ of God.Ed egli disse loro: E voi chi dite che io sia? Simon Pietro rispose, e disse: Il Cristo di Dio.And he said to thē, But vvhom say ye that I am? Simon Peter ansvvering, said, The CHRIST of God.Dixit autem illis: Vos autem quem me esse dicitis ? Respondens Simon Petrus, dixit: Christum Dei. 21But he strictly charging them, commanded they should tell this to no man.Ma Gesù sgridandogli, comandò loro di non dir questo a nessuno.But he rebukīg them, cōmaunded that they should tell this to no man,At ille increpans illos, præcepit ne cui dicerent hoc, 22Saying: The Son of man must suffer many things and be rejected by the ancients and chief priests and scribes and be killed and the third day rise again.Dicendo: Fa d'uopo, che il figliuolo dell'uomo patisca molto, e sia riprovato dagli anziani, e dai principi de' sacerdoti, e dagli Scribi, e sia ucciso, e risusciti il terzo giorno.saying, That the sonne of man must suffer many things, and be reiected of the Auncients and cheefe Priests and Scribes, and be killed, and the third day rise againe.dicens: Quia oportet Filium hominis multa pati, et reprobari a senioribus, et principibus sacerdotum, et scribis, et occidi, et tertia die resurgere. 23And he said to all: If any man will come after me, let him deny himself and take up his cross daily and follow me.Diceva poi a tutti: Se alcuno vuole tenermi dietro, rinneghi se stesso, e prenda dì per dì la sua croce, e mi seguiti.And he said to al, If any man vvil come after me, let him denie him self, and take vp his crosse daily, and folovv me.Dicebat autem ad omnes: Si quis vult post me venire, abneget semetipsum, et tollat crucem suam quotidie, et sequatur me. 24For whosoever will save his life shall lose it: for he that shall lose his life for my sake shall save it.Imperocché chi vorrà salvare l'anima sua, la perderà: e chi perderà l'anima sua per causa mia, la salverà.For he that vvil saue his life, shal lose it: for he that shal lose his life for my sake, shal saue it.Qui enim voluerit animam suam salvam facere, perdet illam: nam qui perdiderit animam suam propter me, salvam faciet illam. 25For what is a man advantaged, if he gain the whole world and lose himself and cast away himself?Imperocché che giova all'uomo il guadagnare tutto il mondo, ove perda se stesso, e di se faccia scapito?for vvhat profit hath a man if he gaine the vvhole vvorld, and lose him self, and cast avvay him self?Quid enim proficit homo, si lucretur universum mundum, se autem ipsum perdat, et detrimentum sui faciat ? 26For he that shall be ashamed of me and of my words, of him the Son of man shall be ashamed, when he shall come in his majesty and that of his Father and of the holy angels.Imperocché chi si vergognerà di me, e delle mie parole: si vergognerà di lui il Figliuolo dell'uomo, quando verrà con la maestà sua, e del Padre, e de' santi Angeli.For he that shal be ashamed of me and of my vvordes, him the Sonne of man shal be ashamed of, vvhen he shal come in his maiestie, and his fathers, and of the holy Angels.Nam qui me erubuerit, et meos sermones: hunc Filius hominis erubescet cum venerit in majestate sua, et Patris, et sanctorum angelorum.
27But I tell you of a truth: There are some standing here that shall not taste death till they see the kingdom of God.Vi dico però veracemente, che vi sono alcuni qui presenti, che non gusteranno la morte, fino a tanto che veggano il regno di Dio.And I say to you assuredly, There be some standing here that shal not rast death, til they see the kingdom of God.Dico autem vobis vere: sunt aliqui hic stantes, qui non gustabunt mortem donec videant regnum Dei. 28And it came to pass, about eight days after these words, that he took Peter and James and John and went up into a mountain to pray.E avvenne, che circa otto giorni dopo dette queste parole, prese seco Pietro, e Giacomo, e Giovanni, e salì sopra un monte per orare.And it came to passe after these vvordes almost eight daies, and he tooke Peter and Iames and Iohn, and vvent into a mountaine to pray.Factum est autem post hæc verba fere dies octo, et assumpsit Petrum, et Jacobum, et Joannem, et ascendit in montem ut oraret. 29And whilst he prayed, the shape of his countenance was altered and his raiment became white and glittering.E mentre era in orazione, l'aria del suo volto divenne tutt'altra: e il suo vestito divenne bianco, e risplendente.And vvhiles he prayed, the shape of his countenance vvas altered: and his raiment vvhite and glistering.Et facta est, dum oraret, species vultus ejus altera: et vestitus ejus albus et refulgens. 30And behold two men were talking with him. And they were Moses and Elias,Ed ecco che due uomini parlavano con lui. E questi erano Mosè, ed Elia,And behold tvvo men talked vvith him. And they vvere Moyses and Elias,Et ecce duo viri loquebantur cum illo. Erant autem Moyses et Elias, 31Appearing in majesty. And they spoke of his decease that he should accomplish in Jerusalem.I quali apparsi con gloria discorrevano della sua partenza, la quale egli stava per eseguire in Gerusalemme.appearing in maiestie. And they told his decease that he should accomplish in Hierusalem.visi in majestate: et dicebant excessum ejus, quem completurus erat in Jerusalem. 32But Peter and they that were with him were heavy with sleep. And waking, they saw his glory and the two men that stood with him.Ma Pietro, e i suoi compagni erano aggravati dal sonno. Ma svegliatisi videro la maestà di lui, e i due personaggi, che stavano con esso.But Peter and they that vvere vvith him, vvere heauie vvith sleepe. And avvaking, they savv his maiestie, and the tvvo men that stoode vvith him.Petrus vero, et qui cum illo erant, gravati erant somno. Et evigilantes viderunt majestatem ejus, et duos viros qui stabant cum illo. 33And it came to pass that, as they were departing from him, Peter saith to Jesus: Master, it is good for us to be here: and let us make three tabernacles, one for thee, and one for Moses; and one for Elias: not knowing what he said.E nel mentre, che questi si separavan da lui, Pietro disse a Gesù: Maestro, è buona cosa per noi lo star qui: facciamo tra padiglioni, uno per te, uno per Mosè, e uno per Elia: non sapendo egli quel che si dicesse.And it came to passe, vvhen they departed from him, Peter said to IESVS, Maister, it is good for vs to be here: and let vs make three tabernacles, one for thee, and one for Moyses, and one for Elias: not knovving vvhat he said.Et factum est cum discederent ab illo, ait Petrus ad Jesum: Præceptor, bonum est nos hic esse: et faciamus tria tabernacula, unum tibi, et unum Moysi, et unum Eliæ: nesciens quid diceret.
34And as he spoke these things, there came a cloud and overshadowed them. And they were afraid when they entered into the cloud.Ma nel tempo, ch'egli diceva questo, si levò una nuvola, dalla quale quelli furono involti: ed essi si intimorirono, quando quegli entrarono nella nuvola.And as he spake these things, there came a cloud, and ouershadovved them: and they feared, vvhen they entered into the cloude.Hæc autem illo loquente, facta est nubes, et obumbravit eos: et timuerunt, intrantibus illis in nubem. 35And a voice came out of the cloud; saying: This is my beloved son. Hear him.E dalla nuvola usci una voce, che disse: Questi è il mio Figliuolo diletto, ascoltatelo.And a voice vvas made out of the cloude, saying, This is my beloued sonne, heare him.Et vox facta est de nube, dicens: Hic est Filius meus dilectus, ipsum audite. 36And whilst the voice was uttered Jesus was found alone. And they held their peace and told no man in those days any of these things which they had seen.E dopo quella voce Gesù rimase solo. Ed essi si tacquero, e non dissero in quella stagione a nissuno niente di quel, che avevano veduto.And vvhiles the voice vvas made, IESVS vvas found alone. And they held their peace, and told no man in those daies any of these things vvhich they had seen.Et dum fieret vox, inventus est Jesus solus. Et ipsi tacuerunt, et nemini dixerunt in illis diebus quidquam ex his quæ viderant. 37And it came to pass the day following, when they came down from the mountain, there met him a great multitude.Il dì seguente scesi che furono dal monte, si fece loro incontro una gran turba.And it came to passe the day folovving, vvhen they came dovvne from the mountaine, there mette him a great multitude.Factum est autem in sequenti die, descendentibus illis de monte, occurrit illis turba multa. 38And behold a man among the crowd cried out, saying: Master, I beseech thee, look upon my son, because he is my only one.E a un tratto un uomo di mezzo alla turba esclamò, dicendo: Maestro, di grazia volgi lo sguardo al mio figliuolo, che è l'unico, che io mi abbia:And behold a man of the multitude cried out, saying, Maister, I beseeche thee, looke vpō my sonne because he is mine only one.Et ecce vir de turba exclamavit, dicens: Magister, obsecro te, respice in filium meum quia unicus est mihi: 39And lo, a spirit seizeth him, and he suddenly crieth out, and he throweth him down and teareth him, so that he foameth; and bruising him, he hardly departeth from him.E dal vedere, al non vedere lo invade lo spirito, e di repente urla, e lo getta per terra, e lo sconvolge spumante, e appena da lui si ritira dopo di averlo tutto infranto:and loe, the spirit taketh him, and he sodenly crieth, and he dasheth him, and teareth him that he fometh, and vvith much a doe departeth renting him.et ecce spiritus apprehendit eum, et subito clamat, et elidit, et dissipat eum cum spuma, et vix discedit dilanians eum:
40And I desired thy disciples to cast him out: and they could not.E ho pregato i tuoi discepoli, che lo scacciassero, e non han potuto.And I desired thy disciples to cast him out, and they could not.et rogavi discipulos tuos ut ejicerent illum, et non potuerunt. 41And Jesus, answering, said: O faithless and perverse generation, how long shall I be with you and suffer you? Bring hither thy son.E Gesù rispose, e disse: O generazione infedele, e perversa fin a quando sarò a voi d'appresso, e vi sopporterò? Conduci qua il tuo figliuolo.And IESVS ansvvering said, O faithles and peruerse generation, hovv long shal I be vvith you and suffer you? bring hither thy sonne. And vvhen he came to him,Respondens autem Jesus, dixit: O generatio infidelis, et perversa, usquequo ero apud vos, et patiar vos ? adduc huc filium tuum. 42And as he was coming to him, the devil threw him down and tore him.E mentre questo si avvicinava, il Demonio gettollo per terra, e lo straziava.the deuil dashed, and tore him.Et cum accederet, elisit illum dæmonium, et dissipavit. 43And Jesus rebuked the unclean spirit and cured the boy and restored him to his father.Ma Gesù sgridò lo spirito immondo, e risanò il fanciullo, e lo rendette a suo padre.And IESVS rebuked the vncleane spirit, and healed the lad: and rendred him to his father.Et increpavit Jesus spiritum immundum, et sanavit puerum, et reddidit illum patri ejus. 44And all were astonished at the mighty power of God. But while all wondered at all the things he did, he said to his disciples: Lay you up in your hearts these words, for it shall come to pass that the Son of man shall be delivered into the hands of men.E tutti restavano stupefatti della grandezza di Dio; e mentre tutti ammiravano tutte le cose, che egli faceva, disse a' suoi discepoli: Ponete in cuor vostro queste parole: Il Figliuolo dell'uomo sta per essere tradito nelle mani degli uomini.And al vvere astonied at the might of God: and al merueiling at al things that he did, he said to his disciples, Lay you in your hartes these vvordes, for it shal come to passe that the Sonne of man shal be deliuered into the hands of men.Stupebant autem omnes in magnitudine Dei: omnibusque mirantibus in omnibus quæ faciebat, dixit ad discipulos suos: Ponite vos in cordibus vestris sermones istos: Filius enim hominis futurum est ut tradatur in manus hominum. 45But they understood not this word: and it was hid from them, so that they perceived it not. And they were afraid to ask him concerning this word.Ed essi non intendevano nulla di questo fatto, ed era oscuro per essi talmente, che non lo capivano: e non avevano ardire di interrogarlo sopra queste parole.But they did not knovv this vvord, and it vvas couered before them, that they perceiued it not. And they vvere afraid to aske him of this vvord.At illi ignorabant verbum istud, et erat velatum ante eos ut non sentirent illud: et timebant eum interrogare de hoc verbo.
46And there entered a thought into them, which of them should be greater.E vennero a disputare tra di loro, sopra chi fosse il maggiore.And there entred a cogitation into them, vvhich of them should be greater.Intravit autem cogitatio in eos quis eorum major esset. 47But Jesus seeing the thoughts of their hearts, took a child and set him by him,Ma Gesù vedendo i pensieri del loro cuore, prese per mano un fanciullo, e se lo pose accanto,But IESVS seeing the cogitations of their hart, tooke a childe and set him by him,At Jesus videns cogitationes cordis illorum, apprehendit puerum, et statuit illum secus se, 48And said to them: Whosoever shall receive this child in my name receiveth me; and whosoever shall receive me receiveth him that sent me. For he that is the lesser among you all, he is the greater.E disse loro: Chiunque accoglierà un tal fanciullo nel nome mio, accoglie me: e chiunque accoglie me, accoglie colui, che mi ha mandato. Imperocché colui, che è il minimo tra tutti voi, quegli è il maggiore.and said to them, whosoeuer receiueth this childe in my name, receiueth me: and vvhosoeuer receiueth me, receiueth him that sent me. For he that is the lesser among you al, he is the greater.et ait illis: Quicumque susceperit puerum istum in nomine meo, me recipit: et quicumque me receperit, recipit eum qui me misit. Nam qui minor est inter vos omnes, hic major est. 49And John, answering, said: Master, we saw a certain man casting out devils in thy name: and we forbade him, because he followeth not with us.E Giovanni prese a dirgli: Maestro, Abbiamo veduto un tale, che nel nome tuo cacciava i demonj, e glielo abbiamo proibito: imperocché non segue (te) insieme con noiAnd Iohn ansvvering said, Maister, vve savv a certaine man casting out deuils in thy name, and vve prohibited him, because he folovveth not vvith vs.Respondens autem Joannes dixit: Præceptor, vidimus quemdam in nomine tuo ejicientem dæmonia, et prohibuimus eum: quia non sequitur nobiscum. 50And Jesus said to him: Forbid him not: for he that is not against you is for you.E Gesù dissegli: Non vogliate proibirglielo: imperocché chi non è contro di voi, è per voi.And IESVS said to him, Prohibit not. for he that is not against you, is for you.Et ait ad illum Jesus: Nolite prohibere: qui enim non est adversum vos, pro vobis est. 51And it came to pass, when the days of his assumption were accomplishing, that he steadfastly set his face to go to Jerusalem.E avvenne, che approssimandosi il tempo della sua assunzione, ed egli si mostrò risoluto di andare a Gerusalemme.And it came to passe, vvhiles the daies of his assumption vvere accōplishing, and he fixed his face to goe into Hierusalem.Factum est autem dum complerentur dies assumptionis ejus, et ipse faciem suam firmavit ut iret in Jerusalem.
52And he sent messengers before his face: and going, they entered into a city of the Samaritans, to prepare for him.E spedì avanti a se i suoi nunzj: e questi andarono, ed entrarono in una città de' Samaritani per preparargli l'ospizio.And he sent messengers before his face: and going they entred into a citie of the Samaritans to prepare for him.Et misit nuntios ante conspectum suum: et euntes intraverunt in civitatem Samaritanorum ut parerent illi. 53And they received him not, because his face was of one going to Jerusalem.Ma non vollero riceverlo, perché dava a conoscere, che andava a Gerusalemme.And they receiued him not, because his face vvas to goe to Hierusalem.Et non receperunt eum, quia facies ejus erat euntis in Jerusalem. 54And when his disciples, James and John, had seen this, they said: Lord, wilt thou that we command fire to come down from heaven and consume them?E veduto ciò i discepoli di lui, Giacomo, e Giovanni dissero: Signore, vuoi tu, che noi comandiamo, che piova fiamma dal cielo, e li divori?And vvhen his disciples Iames and Iohn had seen it, they said, Lord vvilt thou vve say that fire come dovvne from heauen and consume them'?Cum vidissent autem discipuli ejus Jacobus et Joannes, dixerunt: Domine, vis dicimus ut ignis descendat de cælo, et consumat illos ? 55And turning, he rebuked them, saying: you know not of what spirit you are.Ma egli rivoltosi a essi gli sgridi, dicendo: Non sapete a quale spirito appartenghiate.And turning, he rebuked them, saying, You knovv not of vvhat spirit you are.Et conversus increpavit illos, dicens: Nescitis cujus spiritus estis. 56The Son of man came not to destroy souls, but to save. And they went into another town.Il Figliuolo dell'uomo non è venuto per isperdere gli uomini, ma per salvarli. E andarono a un altro borgo.The sonne of man came not to destroy soules, but to saue. And they vvent into an other tovvne.Filius hominis non venit animas perdere, sed salvare. Et abierunt in aliud castellum. 57And it came to pass, as they walked in the way, that a certain man said to him: I will follow thee whithersoever thou goest.E avvenne, che mentre facevan sua strada, vi fu uno, che dissegli: Verrò teco, dovunque tu vada.And it came to passe as they vvalked in the vvay, a certaine man said to him, I vvil folovv thee vvhithersoeuer thou goest.Factum est autem: ambulantibus illis in via, dixit quidam ad illum: Sequar te quocumque ieris. 58Jesus said to him: The foxes have holes, and the birds of the air nests: but the Son of man hath not where to lay his head.E Gesù gli rispose: Le volpi hanno le tane, e gli uccelli dell'aria i nidi: ma il Figliuol dell'Uomo non ha dove posare la testa.IESVS said to him, The foxes haue holes, and the foules of the aire nestes: but the sonne of man hath not vvhere to repose his head.Dixit illi Jesus: Vulpes foveas habent, et volucres cæli nidos: Filius autem hominis non habet ubi caput reclinet.
59But he said to another: Follow me. And he said: Lord, suffer me first to go and to bury my father.Disse poi a un altro: Seguimi: ma questi rispose: Signore, permettimi, che prima io vada, e seppellisca mio padre.But he said to an other, Folovv me. And he said, Lord, permit me first to goe, and to burie my father.Ait autem ad alterum: Sequere me: ille autem dixit: Domine, permitte mihi primum ire, et sepelire patrem meum. 60And Jesus said to him: Let the dead bury their dead: but go thou and preach the kingdom of God.Ma Gesù gli rispose: Lascia, che i morti seppelliscano i loro morti: ma tu va, e annuncia il regno di Dio.And IESVS said to him, Let the dead burie their dead: but goe thou, set forth the kingdom of God.Dixitque ei Jesus: Sine ut mortui sepeliant mortuos suos: tu autem vade, et annuntia regnum Dei. 61And another said: I will follow thee, Lord; but let me first take my leave of them that are at my house.E un altro gli disse: Signore, io ti seguirò; ma permetti, che prima io vada a dire addio a que' di mia casa.And an other said, I vvil folovv thee Lord, but permit me first to take my leaue of them that are at home.Et ait alter: Sequar te Domine, sed permitte mihi primum renuntiare his quæ domi sunt. 62Jesus said to him: No man putting his hand to the plough and looking back is fit for the kingdom of God.E Gesù rispostigli: Nissuno, che dopo aver messa la mano all'aratro volga indietro lo sguardo, è buono pel regno di Dio.IESVS said to him, No man putting his hand to the plough, and looking backe, is apt for the kingdom of God.Ait ad illum Jesus: Nemo mittens manum suam ad aratrum, et respiciens retro, aptus est regno Dei.
9:1
Calmet
Over all devils; so that none should be able to resist them. For all were not equally easy to be expelled, as we shall see in this same chapter, in the person of a possessed child, whom the apostles could not heal, because they did not use prayer and fasting against it; and because their faith was not sufficiently strong and ardent. (Calmet)
9:4
Witham
And depart[Ver. 4. Et inde ne exeatis, but in the ordinary Greek copies, without ne, kai ekeithen exerchesthe.] not from thence. In the ordinary Greek copies we find, and depart from thence. The sense appears, by the other evangelists, (Matthew 10:11.; Mark 6:10.) that Christ gave this admonition to his disciples, not to change their lodging from house to house; but while they staid in a town, to remain in the same house. And though the negative be here omitted in the Greek, interpreters bring it to the same, by telling us that the sense is, stay here, and depart from thence; that is stay in that house, so that leaving the town, you may depart from the same house. (Witham)
9:8
Calmet
Risen from the dead. Herod was perplexed and in suspense about the report, that it was John [the Baptist] that was risen from the dead. ... From this it appears, that some of the Jews, and Herod himself, believed in some kind of metempsychosis, or transmigration of souls. Josephus says, (Antiquities lib. xviii, Luke 2.) that the Pharisees believed the soul to be immortal; and after death, to depart to some subterraneous places, where they received the recompense of good, or evil, according to their actions. There the souls of the wicked remain for ever, without the power of departing thence. The souls of the good sometimes returned, and entered other bodies. Herod probably thought that the soul of John the Baptist was united to that of Christ, in the same body, and was thence enabled to perform new and more extraordinary functions. Such were the reveries of some of the Rabbins; who, as St. Jerome remarks, abused the passages of the gospel we are now explaining, in support of this Pythagorean doctrine. Most of the Jews believed the true doctrine of the resurrection, viz. that of the body; which must one day be renewed to life by the same soul which now animates it: and this is the doctrine of faith and of the Church, which she teaches you from both the Old and New Testament, instead of that transmigration of souls, which has no foundation or appearance of truth. It is probable that this error was widely diffused among the Jews, in our Saviour's time. It was a doctrine suited to the taste of the Orientals. Some think they can see traces of it in the history of Elias. That prophet being taken away, and the Jews seeing Eliseus perform the same miracles, said, that the spirit of Elias had rested on him. (Calmet)
9:18
Witham
As he was alone praying: that is remote from the people, though his disciples are said to have been with him. (Witham)
9:27
Calmet
Kingdom of God. This is generally understood of the transfiguration, in which Christ shewed to the three disciples an essay of his glory. (Calmet)
9:28
Ven. Bede
Mountain, etc. Since Christ has ascended the mountain, both to pray and to be transfigured, all of us who hope for the fruit of his resurrection, and long to see the king in his glory, must dwell in heaven by our thoughts, and apply our minds to continual prayer. (Ven. Bede)
9:30
St. Cyril
And behold two men. Moses and Elias, by ministering to our Lord in his glory, shewed him to be the Lord of both the Old and New Testament. The disciples also, upon seeing the glory of their fellow-creatures, would be filled with admiration at the condescension of their divine Master; and considering the delights of future happiness, be stirred up to a holy emulation of those who had laboured before them, and be fortified in their ensuing conflicts; for nothing so much lightens the present labour, as the consideration of the future recompense. (St. Cyril)
9:31
Witham
They spoke of his decease,[Ver. 31. Excessum, exodon. Mr. Bois, the canon of Ely, shews it a proper word for death. So 2 Peter 1:15. post obitum meum, meta ten emen exodon.] or his departure out of this world. St. Peter useth the same Greek word for his death. (2 Peter 1:15.) (Witham)
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Damasus
It is good for us. It is not good, O Peter, for Christ to remain always. Should he have remained there, the promise he had made thee would never have been fulfilled. Thou wouldst never have obtained the keys of the kingdom of heaven, and the reign of death would not have been destroyed. Seek not for joys before the time, as Adam sought to be made like God. The time will come, when thou shalt for eternity behold him, and reign with him who is life and light. (Damasus, Orat. de Transfigurat. Domini.)
Damasus
Three tabernacles. The Lord does appoint thee the builder, not of tabernacles, but of his whole Church. Thy disciples, thy sheep, have fulfilled thy desire, by erecting tabernacles for Christ and his faithful servants. These words of St. Peter, let us make, etc. were not spoken of himself, but by the prophetic inspiration of the Holy Ghost. Therefore it is added, he knew not what he said. (Damasus, Orat. de Transfigurat. Domini.)
Tito di Bostra † 378 d.C.
St. Peter knew not what he said, because by proposing to make three tabernacles for these three personages, he improperly ranked together, the servants and their Lord, the creature and the Creator. (Titus Bostrensis)
9:35
St. Cyril
And a voice, etc. This is the voice of the Father from the cloud, as if he should say, "I call him not one of my sons, but my true and natural Son, to the resemblance of whom all others are adopted. (St. Cyril)
St. Ambrose
Not Elias, not Moses, but he whom you see alone, is my beloved Son. (St. Ambrose)
Theophylactus
Therefore, it is added: and when the voice was heard, Jesus was alone, lest any one should imagine these words, This is my beloved Son, were addressed to Moses or Elias." (Theophylactus)
9:45
Calmet
They understood not this word. They understood well enough what was meant by being delivered into the hands of his enemies, and being put to death; but they could not comprehend how Jesus Christ, whom they knew to be the Messias, and the Son of God, and whom they believed to be immortal, and eternal, could suffer death, or affronts and outrages from men. These ideas seemed incompatible; they perceived in them some mystery, which they could not penetrate. (Calmet)
9:46
St. Cyril in St. Thomas Aquinas
And there entered a thought, etc. It is improbable that all the disciples had fallen into this fault: but the evangelist, that he might not point out any in particular as guilty of it, says indiscriminately, that this thought had entered among them. (St. Cyril in St. Thomas Aquinas)
9:49
St. Augustine
We forbade him. St. John having the most love for his Lord, and being particularly beloved by him, thought all were to be excluded from these gifts, who were not obedient to his divine Master. (St. Augustine)
St. Cyril
But we must remember, that not the minister is the author of these miracles, but the grace which is in him, who performs these wonders by virtue of the power of Christ. (St. Cyril)
Theophylactus
How wonderful is the power of Christ, who by his grace works miracles in the persons of the unworthy, and those that are not disciples; as men are sanctified by the priest, though the priest should not be in the state of grace! (Theophylactus)
9:50
St. Ambrose
Forbid him not. Our Lord is not moved by this event, to teach us that perfect virtue entertains no thoughts of revenge, and that anger cannot be found where the fulness of charity reigns. The weak must not be driven away, but assisted. Let the breast of the religious man be ever unmoved by passion, and the mind of the generous undisturbed by desires of revenge. (St. Ambrose)
9:51
The days of his assumption, that is of his ascension into heaven. See the same Greek word in (Mark 16:19.; Acts 1:11.)
He steadfastly set his face to go to Jerusalem, or literally, he fixed[Ver. 51. Faciem suam firmavit, ut iret in Jerusalem, to prosopon autou esterixe tou poreuesthai.
Facies ejus erat euntis in Jerusalem, to prosopon autou en poreuomenon.] his countenance to go up to Jerusalem.
Witham
And (Luke 9:53.) because his face was of one going to Jerusalem. These expressions come from the style of the Hebrews. See (4 Kings 12:17; Jeremias 42:15; Ezechiel 4:3.) The sense is, that the Samaritans perceived that he and his company were going up to adore in Jerusalem, at which they were displeased, having an antipathy against the Jews and their temple. (Witham)
Calmet
It is not here said, as some interpreters have believed, that his journey to Jerusalem was the last of his life, in which he was crucified. It appears from the context, that there were still many months before the death of Christ, and that this journey was probably for the feast of Pentecost. But that year was the last of the life of Jesus Christ and he already knew the dispositions of the Jews, and what was to befall him shortly. These words, he set his face, are often used in Scripture for obstinacy and hardness in evil. (Proverbs 7:13; Proverbs 21:29; Jeremias 42:15. etc.) But we may likewise take them to signify a strong resolution, and intrepid and inflexible firmness, to perform what you have resolved. Jesus Christ shewed by his air, by his conduct and discourse, that notwithstanding the malice of his enemies, he was determined to go to Jerusalem. (Calmet)
9:52
Calmet
Messengers, etc. St. Jerome believes that Christ sent true angels before him to announce his coming. The Greek word aggelos, generally signifies an angel; but it likewise means a messenger. Most interpreters believe he sent James and John, to prepare what was necessary for provisions and lodging. This precaution was necessary, as he was always followed by great crowds. The history, from verse 51 to the end of the chapter, is mentioned by none of the evangelists, except St. Luke. (Calmet)
9:54
Witham
Wilt thou that we command fire, etc. In the Greek is added as Elias did. These words might be first in the margin, and thence by transcribers taken into the text. The two apostles, called the sons of thunder, knew their Master was greater than Elias; and therefore they are for calling for fire from heaven, as he had done. (Witham)
Calmet
It was probably this trait in the life of James and John, which gained them the name of boanerges, the sons of thunder. Their too great zeal for the glory of Jesus Christ, and the spirit of revenge, of which they were not yet healed, caused them to make this petition; which seemed in some manner justified by the example of Elias, 4th book of Kings, Luke 1:10. Many editions have the addition of these words, as Elias did. (Calmet)
9:55
Witham
You know not of what spirit you are, that is that my Spirit, which you ought to follow, is the Spirit of mercy, mildness, and patience. (Witham)
9:56
Witham
But to save souls. It might be translated, to save men's lives;[Ver. 56. Animas in most Greek copies, psuchas anthropon.] but is seems better here to stick to the letter, especially since in most Greek copies we read, the souls of men. (Witham)
9:57
St. Cyril in St. Thomas Aquinas
Follow thee, etc. Although the Sovereign Lord of all is most munificent, yet he does not lavish his gifts on all without distinction, but bestows them on the worthy only. When, therefore, this man offered to follow Christ, he answers him by telling him, that all who follow him, must daily take up their cross, and renounce the conveniences of this life. Thus he mentions what was reprehensible in his person. There appears likewise great presumption in his conduct, as he did not petition to be admitted, as other Jews did, but seems to claim the honour of the apostleship; an honour which none must assume, but such as are called by God. (Hebrews v.) (St. Cyril in St. Thomas Aquinas)
9:60
St. Ambrose
Bury their dead, etc. Though this was an act of religion, yet it was not permitted him; that we may learn to prefer always the concerns of God to all human considerations. (St. Ambrose)
St. Chrysostom
However necessary this might appear, however easy, however short the time which it would take up, might be, it is not permitted him. Not the least delay can be allowed, although a thousand impediments stand in the way; for spiritual things must be preferred to things even the most necessary. (St. Chrysostom, hom. xxviii. on S. Matt.)
9:62
Witham
Putting his hand to the plough. A proverb and metaphor, to signify that nothing must hinder a man from God's service. (Witham)
Calmet
Christ seems here to allude to the call of Eliseus by Elias. The former was at the plough, and the latter called him. Immediately Eliseus quits his plough, runs with Elias's permission to bid adieu to his father and mother, sacrifices two of his oxen, roasts them with the wood of the plough, and joins the company of the prophets. Jesus Christ wishes that all who follow him, should in like manner think of nothing else. (Calmet)
9:1
Liturgia The Gospel vpō Thursday in whitsō weeke.
To cōmaund Diuels and diseases either of body or soule, is by nature proper to God onely: but by Gods gift, men also may haue the same euen so to forgiue sinnes.
Concordanza Mt. 10, 1
Concordanza Mr. 3, 13 6, 8.
9:5
A great fault to reiect the true preachers, or not to admit them into house for needful harbour and sustenance.
9:7
Concordanza Mt. 14, 1
Concordanza Mar. 6, 14.
9:10
Concordanza Mt. 14, 13.
Concordanza Mar. 6, 31.
9:11
Concordanza Io. 6, 5.
9:16
〈Greek〉:
Here you see that he blessed the things, and not only gaue thanks to God. See Annot. Marci. c. 8, 7.
9:17
The miraculous prouidēce. of God toward such as folow Christ into deserts, prisons, banishment, or whithersoeuer.
9:18
Concordanza Mt. 16, 13.
Concordanza Mar. 8, 27.
9:27
27. Til they see.) The Transfiguration. To the Apostles, that had to preach the kingdom of God and to suffer so much miserie for the same in this vvorld, he vvil shevv his glorie, and giue them a tast of his owne ioyful state and of his Saincts in heauen, calling thither Moyses and Elias, that the Lavv and Prophets might be vvitnesses of the same. See the annotation vpon S. Matthevv c. 17, 2.
9:28
The TRANSFIGVRATION.
Concordanza Mt. 17, 1
Concordanza Mr. 9, 1.
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Concordanza 2. Pet. 1, 17.
9:37
Concordanza Mt. 17, 14.
Concordanza Mar. 9, 17.
9:41
Incredultie hindereth the effect of Exorcismes, and other miraculous power giuen to the Church.
9:46
Desire of preeminence is an humane infirmitie oftē euen among the good. Against which, Christ teacheth humility, but forbiddeth not Superiority.
Concordanza Mt. 18, 1
Concordanza Mar. 9, 34.
9:49
Concordanza Mar. 9, 38.
9:50
There be some that folow not Christ precisely in life and doctrine, of whom we may make our aduā tage to the propagation of Christes honour and religion, whē they doe any thing for the aduācemēt thereof, of what intention soeuer they doe it. Philip. 1, 15.
9:53
53. Face to goe to Hierusalem.) The Samaritans vvere Schismatikes from the Ievves, Io. 4. 9. and had a Schismatical temple in mount Garîzim, Schismatikes. of purpose to dravv men thither from Gods temple in Hierusalem, • Re 〈◊〉. •7. vvhere only vvas the true and as it vvere the Catholike seruice and Sacrifice vnto God. Tob. •. Therfore they did not gladly receiue our Sauiour, because they perceiued he vvas going to Hierusalem.
53. He rebuked them.) Not iustice nor al rigorous punishment of sinners is here forbidden, Desire of reuenge. not Elias fact reprehēded, nor the Church or Christian Princes blamed for putting Heretikes to death: but that none of these should be done for desire of our particular reuenge, Act. 5. or vvithout discretion, & regard of their amendement, The Churches seueritie. and example to others. Therfore S. Peter vsed his povver vpon Ananias and Sapphira, vvhen he strooke them both dovvne to death for defrauding the Church.
9:54
them as Elias also did?
9:57
Concordanza Mt. 8, 19.
9:58
This man would haue folowed him for temporal commodities, and therfore was not suffered.
9:62
62. No man looking backe.) It is a dangerous temptation for a man that hath lost or left his goods for Christ, Looking backe. to looke much backe at them, and to remember vvith delight the pleasures and eases of this vvorld, for it breedeth in him discontentment of the troubles and crosses that are incident to the state of such as fully folovv Christ. In vvhich case a man should euer looke forvvard tovvards heauen, and neuer backevvard to the vvorld.
9:1
Tertulliano † 220 d.C. The Five Books Against Marcion 4.21
He sends forth His disciples to preach the kingdom of God.
sant'Agostino d'Ippona † 430 d.C. The Harmony of the Gospels 2.30
… and which of them, in short, has kept the order of actual occurrence, and which of them the order of his own recollection. Luke, again, in immediate succession to the mention of the raising of the daughter of Jairus to life, subjoins this paragraph, bearing on the power and the counsels given to the disciples, and that indeed with as great brevity as Mark.
9:2
Taziano il Siro † 180 d.C. The Diatessaron 12
… 49] and sickness; and many followed him. And when Jesus saw the multitudes, he had compassion on them, for they were wearied and scattered, as sheep [42] that have no shepherd. And he called his twelve disciples, and gave them power and [43] much authority over all devils and diseases;
9:3
sant'Agostino d'Ippona † 430 d.C. On Lying 30
30. Moreover, it was said to the Apostles that they should take nothing with them for their journey, but should live by the Gospel.
sant'Agostino d'Ippona † 430 d.C. The Harmony of the Gospels 2.32
… For if it is the fact that even in one and the same evangelist some things are found which the Lord utters twice over, as is the case with this very Luke in the instance of the counsel not to take a scrip for the journey, and so with other things in like manner which we find to have been spoken by the Lord in two different places,
9:5
sant'Ippolito † 235 d.C. The Discourse on the Holy Theophany 7
… “This is my beloved Son, in whom I am well pleased.” This is He who is named the son of Joseph, and (who is) according to the divine essence my Only-begotten. “This is my beloved Son”—He who is hungry, and yet maintains myriads; who is weary, and yet gives rest to the weary; who has not where to lay His head,
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 13.6
… Behold, the Son of man is betrayed to be crucified . But knowest thou wherefore this Friend of man shunned not death? It was lest the whole world should perish in its sins. Behold, we go up to Jerusalem, and the Son of man shall be betrayed, and shall be crucified ; and again, He stedfastly set His face to go to Jerusalem
9:7
Taziano il Siro † 180 d.C. The Diatessaron 18
[1] At that time Herod the tetrarch heard of the fame of Jesus, and all the things which came to pass at his hand; and he marvelled, for he had obtained excellent [2] information concerning him.
Tertulliano † 220 d.C. The Five Books Against Marcion 4.21
… Again, that it was no new god which recommended by Christ, was clearly attested by the opinion of all men, because some maintained to Herod that Jesus was the Christ; others, that He was John; some, that He was Elias; and others, that He was one of the old prophets.
Origene † 254 d.C. Origen's Commentary on Matthew 10.20
“ At that season Herod the tetrarch heard the report concerning Jesus and said unto his own servants, This is John the Baptist. ” In Mark it is the same, and also in Luke.
sant'Agostino d'Ippona † 430 d.C. The Harmony of the Gospels 2.43
… “Herod the tetrarch heard of all that was done by Him: and he was perplexed, because that it was said of some, that John was risen from the dead; and of some, that Elias had appeared; and of others, that one of the old prophets was risen again. And Herod said, John have I beheaded: but who is this of whom I hear such things? And he desired to see Him.”
9:8
Taziano il Siro † 180 d.C. The Diatessaron 18
[1] At that time Herod the tetrarch heard of the fame of Jesus, and all the things which came to pass at his hand; and he marvelled, for he had obtained excellent [2] information concerning him. And some men said that John the Baptist was risen [3] from among the dead;
Origene † 254 d.C. Origen's Commentary on Matthew 10.20
… It may be said that something of this kind was the thought of those who said that Elijah had appeared in Jesus, or that one of the old prophets had risen.
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 48
But Luke affirms that the multitudes said, “This is Elias, or Jeremias, or one of the old prophets,”
9:9
Taziano il Siro † 180 d.C. The Diatessaron 18
… and he went and cut off [18] the head of John in the prison, and brought it on a dish, and delivered it to the [19] damsel; and the damsel gave it to her mother. And his disciples heard, and came [Arabic, p. 71] and took his body, and buried it. And they came and told Jesus what [20] had happened.
sant'Agostino d'Ippona † 430 d.C. The Harmony of the Gospels 2.45
… Consequently it was after this that those things took place which have been previously recorded—namely, the circumstances which alarmed Herod, and induced him to say, “John have I beheaded.”
Teodoreto di Cirro † 458 d.C. Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 2
… Like us He really ate, and of the Virgin was really suckled. For if the incarnation was an unreality, then our salvation is a delusion. The Christ was twofold—the visible man, the invisible God. He ate as man, verily like ourselves, for the flesh that He wore was of like passions with us; He fed the five thousand with five loaves
9:10
Tertulliano † 220 d.C. The Five Books Against Marcion 4.21
… others, that He was John; some, that He was Elias; and others, that He was one of the old prophets. Now, whosoever of all these He might have been, He certainly was not raised up for the purpose of announcing another god after His resurrection. He feeds the multitude in the desert place;
sant'Agostino d'Ippona † 430 d.C. The Harmony of the Gospels 2.45
… and that then He took them with Him and departed into a desert place, and that the multitudes followed Him thither, and that He spake to them concerning the kingdom of God, and restored those who stood in need of healing. Then, too, he mentions that, when the day was declining, the miracle of the five loaves was wrought.
sant'Agostino d'Ippona † 430 d.C. The Harmony of the Gospels 2.47
… which approach of the Lord of course took place at the earlier point, during the said voyage in which they were making their way to Capharnaum.
papa san Leone I Magno † 461 d.C. Letters 1
… But these heretics say it is anticipated by men’s natural goodness for this reason, that that nature which (in their view) is before grace conspicuous for good desires of its own, may not seem marred by any stain of original sin, and that what the Truth says may be falsified: “For the Son of Man came to seek and to save that which was lost
9:11
Taziano il Siro † 180 d.C. The Diatessaron 18
… And Jesus went up into the mountain, and sat there with his disciples. And [25] the feast of the passover of the Jews was near. And Jesus lifted up his eyes, and saw great multitudes coming to him. And he was moved with compassion for them, for [26] they were like sheep that were without a shepherd.
Taziano il Siro † 180 d.C. The Diatessaron 32
[22] [Arabic, p. 123] And when eventide was come, he left all the people, and went outside the [23] city to Bethany, he and his twelve, and he remained there.
9:12
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 45
… “For why,” it is said, “speakest Thou unto them in parables?” They did not say, why speakest thou unto us in parables? Yea, and on other occasions also their kindliness towards men appears in many ways; as when they say, “Send the multitude away;”
9:13
Taziano il Siro † 180 d.C. The Diatessaron 18
… Philip said [Arabic, p. 72] unto him, Two hundred pennyworth of bread would not suffice them after [33] every one of them hath taken a small amount. One of his disciples said unto [34] him (namely, Andrew the brother of Simon Cephas), Here is a lad having five loaves [35] of barley and two fishes: but this amount, what is it for all these?
sant'Ireneo di Lione † 202 d.C. Against Heresies 2.24.4
… Soter is a name of five letters; Pater, too, contains five letters; Agape (love), too, consists of five letters; and our Lord, after
sant'Ambrogio † 397 d.C. Concerning Virgins 3.1.1
… This is He, Who, when invited to the marriage feast, changed water into wine. He, too, will confer the pure sacrament of virginity on you who before were subject to the vile elements of material nature. This is He Who fed four thousand in the wilderness with five loaves and two fishes.”
9:14
Origene † 254 d.C. Origen's Commentary on Matthew 11.3
… and they sat down in ranks by hundreds and by fifties;” but Luke, “And He said unto His disciples, Make them sit down in companies about fifty each.”
Origene † 254 d.C. Origen's Commentary on Matthew 11.19
… And there the disciples say to Him when He was not inquiring, that they had only five loaves and two fishes; but here to Him making inquiry, they give answer about the seven loaves and the few small fishes. And there He commands the multitudes to sit down or lie upon the grass; for Luke also wrote, “Make them sit down,”
9:17
sant'Agostino d'Ippona † 430 d.C. The Harmony of the Gospels 2.47
… But after the statement conveyed in these words, “And they did all eat, and were filled, and there was taken up of fragments that remained to them twelve baskets,” he has subjoined the following notice: “And it came to pass, as He was alone praying, His disciples were with Him; and He asked them, saying, Who say the people that I am?”
9:18
sant'Agostino d'Ippona † 430 d.C. The Harmony of the Gospels 2.53
… But he has brought in before it a narrative which is given by him alone,—namely, that regarding the giving of sight to that blind man who said to the Lord, “I see men as trees walking.” Luke, again, also records this incident, inserting it after his account of the miracle of the five loaves;
9:20
Taziano il Siro † 180 d.C. The Diatessaron 4
[1] No man hath seen God at any time; the only Son , God,
Tertulliano † 220 d.C. The Five Books Against Marcion 4.21
… Accordingly, when Peter, who had been an eye-witness of the miracle, and had compared it with the ancient precedents, and had discovered in them prophetic intimations of what should one day come to pass, answered (as the mouthpiece of them all) the Lord’s inquiry, “Whom say ye that I am?”
Tertulliano † 220 d.C. The Five Books Against Marcion 4.34
… Hear Him is the command . This is true enough. For the apostles had by that time sufficiently heard Moses and the prophets, for they had followed Christ, being persuaded by Moses and the prophets. For even Peter would not have been able to say, “Thou art the Christ,”
9:21
Tertulliano † 220 d.C. The Five Books Against Marcion 4.21
… This conclusion He even Himself confirms by thus far bearing with it, nay, even enjoining silence respecting it.
Origene † 254 d.C. Origen's Commentary on Matthew 12.15
… Matthew then, according to some of the manuscripts, has written, “Then He commanded His disciples that they should tell no man that He was the Christ,” but Mark says, “He charged them that they should tell no man of Him;” and Luke, “He charged them and commanded them to tell this to no man.”
9:22
san Giustino † 165 d.C. Dialogue with Trypho 76
… For He exclaimed before His crucifixion: ‘The Son of man must suffer many things, and be rejected by the Scribes and Pharisees, and be crucified, and on the third day rise again.’
sant'Ireneo di Lione † 202 d.C. Against Heresies 3.16.5
… for He says: “The Son of man must suffer many things, and be rejected, and crucified, and on the third day rise again.”
Tertulliano † 220 d.C. The Five Books Against Marcion 4.21
… No doubt of that, you say; but as Peter’s conclusion was a wrong one, therefore He was unwilling to have a lie disseminated. It was, however, a different reason which He assigned for the silence, even because “the Son of man must suffer many things, and be rejected of the elders, and scribes, and priests, and be slain, and be raised again the third day.”
9:23
san Girolamo † 420 d.C. The Letters of St. Jerome 14.6
… and if you are not perfect you have deceived the Lord. The Gospel thunders forth its divine warning: “Ye cannot serve two masters,” and does any one dare to make Christ a liar by serving at once both God and Mammon? Repeatedly does He proclaim, “If any one will come after me let him deny himself and take up his cross and follow me.”
san Girolamo † 420 d.C. The Letters of St. Jerome 108.19
… In sorrow she used to sing: “Why art thou cast down, O my soul? and why art thou disquieted within me? hope thou in God for I shall yet praise him who is the health of my countenance and my God.” In the hour of danger she used to say: “If any man will come after me, let him deny himself and take up his cross and follow me:”
Giovanni Cassiano † 435 d.C. The Conferences of John Cassian 24.2
… For to the very end of this life we must with the prophet say this: “And I have not desired the day of man, Thou knowest.” Wherefore also the Lord says in the gospel: “If any man will come after Me, let him deny himself and take up his cross daily and follow Me.”
9:24
Tertulliano † 220 d.C. The Five Books Against Marcion 4.21
… “Whosoever,” says He, “will save his life, shall lose it; and whosoever will lose his life for my sake, the same shall save it.”
san Tascio Cecilio Cipriano † 258 d.C. Exhortation to Martyrdom, Addressed to Fortunatus 12
… “Blessed shall ye be when men shall hate you, and shall separate you, and shall expel you, and shall revile your name as evil, for the Son of man’s sake. Rejoice ye in that day, and leap for joy; for, behold, your reward is great in heaven.” And once more: “Whosoever shall lose his life for my sake, the same shall save it.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 16
… And this last he cared most for ( τούτου μάλιστα ἦν ). So it was that he looked to this only, and took all things light-heartedly. For he kept one aim in view in all circumstances, the fulfilling of this excellent love. And this he wishes for. But since things were not to take this course, nor he to become accursed,
san Girolamo † 420 d.C. The Letters of St. Jerome 108.19
… hope thou in God for I shall yet praise him who is the health of my countenance and my God.” In the hour of danger she used to say: “If any man will come after me, let him deny himself and take up his cross and follow me:” and again “whosoever will save his life shall lose it,” and “whosoever will lose his life for my sake the same shall save it.”
9:25
Taziano il Siro † 180 d.C. The Diatessaron 23
[45] And Jesus called the multitudes with his disciples, and said unto them, Whosoever would come after me, let him deny himself, and take his cross every day, and [46] come after me. And whosoever would save his life shall lose it; and whosoever [47] loseth his life for my sake, and for the sake of my gospel, shall save it.
san Tascio Cecilio Cipriano † 258 d.C. Three Books of Testimonies Against the Jews 3.62
… Will ye dwell alone upon the earth?” Also in Zephaniah: “They shall build houses, and shall not dwell in them; and they shall appoint vineyards, and shall not drink the wine of them, because the day of the Lord is near.” Also in the Gospel according to Luke: “For what does it profit a man to make a gain of the whole world, but that he should lose himself?”
sant'Agostino d'Ippona † 430 d.C. The Harmony of the Gospels 2.55
… “Whosoever shall be ashamed of me and my words in this adulterous and sinful generation, of him also shall the Son of man be ashamed when He comes in the glory of His Father with the holy angels.” And this may be taken to bear the same sense as is expressed by Matthew, when he says, that “He shall reward every man according to his work.” Luke
9:26
Tertulliano † 220 d.C. The Five Books Against Marcion 4.21
… It is, however, a jealous God whom He here presents to me; one who returns evil for evil. “For whosoever,” says He, “shall be ashamed of me, of him will I also be ashamed.”
sant'Ambrogio † 397 d.C. Exposition of the Christian Faith 3.13
104. Let our adversaries now hold it proved beyond doubt that the majesty of the Father and of the Son is one, forasmuch as the Lord Himself hath said: “For he who shall be ashamed of Me and of My words, of Him shall the Son of Man be ashamed, when He cometh in His majesty and His Father’s, and the majesty of the holy angels.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 26
… Do not show it to me, but let thy conscience suffice. And by faith, he here means that concerned not with doctrines, but with the subject in hand. For of the former it says, “With the mouth confession is made unto salvation” ( Rom. x. 10 ); and, “Whosoever shall deny Me before men, him will I also deny.” (
san Girolamo † 420 d.C. The Letters of St. Jerome 77.5
5. But this one thing I will say, for it is at once useful to my readers and pertinent to my present theme. As Fabiola was not ashamed of the Lord on earth, so He shall not be ashamed of her in heaven.
sant'Agostino d'Ippona † 430 d.C. The Confessions 8.2
… But after that, from reading and inquiry, he had derived strength, and feared lest he should be denied by Christ before the holy angels if he now was afraid to confess Him before men,
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 142.4
… Many sacraments we receive, one in one way another in another: some as ye know we receive with the mouth, some we receive over the whole body. But because the forehead is the seat of the blush of shame, He who said, “Whosoever shall be ashamed of Me before men, of him will I be ashamed before My Father which is in heaven,”
9:28
Tertulliano † 220 d.C. The Five Books Against Marcion 4.22
You ought to be very much ashamed of yourself on this account too, for permitting him to appear on the retired mountain in the company of Moses and Elias,
Origene † 254 d.C. Origen's Commentary on Matthew 12.31
“ Verily I say unto you there be some of them that stand here that shall not taste of death. ” Some refer these things to the going up—six days after, or, as Luke says,
Origene † 254 d.C. Origen's Commentary on Matthew 12.39
Then, since it will be necessary to expound the passage as given in Mark, “ And as He was praying He was transfigured before them, ”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 54
Now another says, “after eight,” not contradicting this writer, but most fully agreeing with him. For the one expressed both the very day on which He spake, and that on which He led them up; but the other, the days between them only.
sant'Agostino d'Ippona † 430 d.C. On Christian Doctrine 3.35
… The figure synecdoche either puts the part for the whole, or the whole for the part. As, for example, in reference to the time when, in the presence of only three of His disciples, our Lord was transfigured on the mount, so that His face shone as the sun, and His raiment was white as snow, one evangelist says that this event occurred “after eight days,”
sant'Agostino d'Ippona † 430 d.C. The Harmony of the Gospels 3.13
… For the Scriptures have the well-known habit of dealing simply with the round numbers, without mention of fractions, especially in matters of time. We have an example of this in the case of the “eight days,” after which, as they tell us, He went up into a mountain,
9:29
Taziano il Siro † 180 d.C. The Diatessaron 24
[2] And after six days Jesus took Simon Cephas, and James, and John his brother, [3] and brought them up into a high mountain, the three of them only.
Origene † 254 d.C. Origen's Commentary on Matthew 12.39
… but He who shows His own garments glistering to those who have ascended and brighter than their fulling can make them, is the Word, who exhibits in the expressions of the Scriptures which are despised by many the glistering of the thoughts, when the raiment of Jesus, according to Luke, becomes white and dazzling.
9:30
Origene † 254 d.C. Origen's Commentary on Matthew 12.38
… for such is the force of the words “talking with Him;” but, according to Luke, “Moses and Elijah appeared in glory,” down to the words, “in Jerusalem.”
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 12.16
… What strange thing then do we announce? Nay more, we produce two witnesses, those who stood before Lord on Mount Sinai: Moses was in a clift of the rock , and Elias was once in a clift of the rock : they being present with Him at His Transfiguration on Mount Tabor, spoke to the Disciples of His decease which fire should accomplish at Jerusalem
9:31
Taziano il Siro † 180 d.C. The Diatessaron 24
… And while they [4] were praying, Jesus changed, and became after the fashion of another person; and his face shone like the sun, and his raiment was very white like the snow, and as [5] the light of lightning, so that nothing on earth can whiten like it. And there appeared [6] unto him Moses and Elijah talking to Jesus.
Origene † 254 d.C. Origen Against Celsus 6.76
… What has he to say of the Gospel, in the narratives of which Jesus ascended up into a high mountain, and was transfigured before the disciples, and was seen in glory, when both Moses and Elias, “being seen in glory, spake of the decease which He was about to accomplish at Jerusalem?”
Origene † 254 d.C. Origen's Commentary on Matthew 12.41
… dogmas of the truth, and who saw the transfiguration of Jesus and of Moses and Elijah, who appeared in glory with Him, might wish to make tabernacles in themselves for the Word of God who was going to dwell in them, and for His law which had been beholden in glory, and for the prophecy which spake of the decease of Jesus, which He was about to accomplish;
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 54
… Now what was this? To show the glory of the cross, and to console Peter and the others in their dread of the passion, and to raise up their minds. Since having come, they by no means held their peace, but “spake,” it is said, “of the glory which He was to accomplish at Jerusalem;
san Girolamo † 420 d.C. Against Jovinianus 2.10
… Although Moses and Elias were properly types of the Law and the Prophets, as is clearly witnessed by the Gospel:
9:32
Taziano il Siro † 180 d.C. The Diatessaron 24
… and his face shone like the sun, and his raiment was very white like the snow, and as [5] the light of lightning, so that nothing on earth can whiten like it. And there appeared [6] unto him Moses and Elijah talking to Jesus. And they thought that the time [7] of his decease which was to be accomplished at Jerusalem was come.
Origene † 254 d.C. Origen's Commentary on Matthew 12.40
… or let them also, who will have it that even before the passion of Jesus the Apostles were perfect, tell us whence it came about that “Peter and they that were with him were heavy with sleep.”
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 40
… It was Light that was the beauty of the Star that went before to Bethlehem to guide the Wise Men’s way, and to be the escort of the Light That is above us, when He came amongst us. Light was That Godhead Which was shewn upon the Mount to the disciples—and a little too strong for their eyes.
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 54
… mark, “He wist not what to say, for they were sore afraid;” but Luke after his saying, “Let us make three tabernacles,” added, “not knowing what he said.” Then to show that he was holden with great fear, both he and the rest, he saith, “They were heavy with sleep, and when they were awake they saw His glory;”
9:33
Taziano il Siro † 180 d.C. The Diatessaron 24
… And they thought that the time [7] of his decease which was to be accomplished at Jerusalem was come. And Simon and those that were with him were heavy in the drowsiness of sleep; and with effort they roused themselves, and saw his glory, and those two men that were standing with him. [8] [Arabic, p. 93]
Tertulliano † 220 d.C. The Five Books Against Marcion 4.22
… Well therefore does Peter, when recognizing the companions of his Christ in their indissoluble connection with Him, suggest an expedient: “It is good for us to be here” (good: that evidently means to be where Moses and Elias are); “and let us make three tabernacles, one for Thee, and one for Moses, and one for Elias. But he knew not what he said.”
Origene † 254 d.C. Origen's Commentary on Matthew 12.40
But let us next see what was the thought of Peter when he answered and said to Jesus, “ Lord, it is good for us to be here; let us make three tabernacles, ” etc. And on this account these words call for very special examination, because Mark, in his own person, has added, “For he wist not what to answer,” but Luke, “not knowing,” he says, “what he spake.”
Origene † 254 d.C. Origen's Commentary on Matthew 12.41
… But some one, with reference to what we have alleged about the trance and the working of an evil spirit in Peter, concerning the words, “not knowing what he said,”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 54
… In fact, the other evangelists, to declare this, and to indicate that the confusion of his mind, with which he spake these things, arose from that alarm, said as follows; mark, “He wist not what to say, for they were sore afraid;” but Luke after his saying, “Let us make three tabernacles,” added, “not knowing what he said.”
9:34
Taziano il Siro † 180 d.C. The Diatessaron 24
… and if thou wilt, we will make here three tabernacles; one for thee, and one for Moses, and one for Elijah; not knowing [10] what he said, because of the fear which took possession of them. And while he [11] was yet saying that, a bright cloud overshadowed them.
9:35
Tertulliano † 220 d.C. The Five Books Against Marcion 4.22
You ought to be very much ashamed of yourself on this account too, for permitting him to appear on the retired mountain in the company of Moses and Elias, whom he had come to destroy. This, to be sure, was what he wished to be understood as the meaning of that voice from heaven: “This is my beloved Son, hear Him”
Tertulliano † 220 d.C. The Five Books Against Marcion 4.34
… Well, but the admonition, says Marcion , of our God from heaven has commanded us not to hear Moses and the prophets, but Christ; Hear Him is the command .
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 99.2
… which, ever abiding the same, excites into action whatever it pleases; and, itself unchangeable, changes all things else at its pleasure. In the same way also did that voice from the cloud actually strike upon the bodily ears, and on that bodily sense which is called the hearing;
9:36
Taziano il Siro † 180 d.C. The Diatessaron 24
… And while he [11] was yet saying that, a bright cloud overshadowed them. And when they saw Moses [12] and Elijah that they had entered into that cloud, they feared again. And a voice was heard out of the cloud, saying, This is my beloved Son, whom I have chosen; [13] hear ye therefore him.
9:38
Taziano il Siro † 180 d.C. The Diatessaron 24
… And that spirit, devil, cried out much, and bruised him, and came out; and that child fell as one dead, and [43] many thought that he had died. But Jesus took him by his hand, and raised him [44] up, and gave him to his father; and that child was healed from that hour. And the people all marvelled at the greatness of God.
9:39
Taziano il Siro † 180 d.C. The Diatessaron 24
[30] And after that, there came to him a man from that multitude, and fell upon his knees, and said unto him, I beseech thee, my Lord, look upon my son; he is my [31] only child : and the spirit cometh upon him suddenly.
9:41
Tertulliano † 220 d.C. The Five Books Against Marcion 4.23
I take on myself the character of Israel. Let Marcion’s Christ stand forth, and exclaim, “O faithless generation! how long shall I be with you? how long shall I suffer you?”
9:45
Taziano il Siro † 180 d.C. The Diatessaron 24
… and he would not [49] that any man should know it. And he taught his disciples, and said unto them, [50] Keep ye these sayings in your ears and your hearts: for the Son of man is to be delivered into the hands of men, and they shall kill him; and when he is killed, he [51] shall rise on the third day.
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 52
“But they understood not, but the saying was hid from them, and they feared to ask this;”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 55
… For instance, when during their abode in Galilee He said, “The Son of Man shall be betrayed, and they shall kill Him;” it is added by Mark, “That they understood not the saying, and were afraid to ask Him;” by Luke, “That it was hid from them, that they might not perceive it, and they feared to ask Him of that saying.”
9:46
Taziano il Siro † 180 d.C. The Diatessaron 25
[1] And in that day this thought presented itself to his disciples, and they said, which [2] haply should be the great est among them. And when they came to Capernaum, and entered into the house, Jesus said unto them, What were ye considering in the [3] way among yourselves? And they were silent because they had considered that matter .
Origene † 254 d.C. Origen's Commentary on Matthew 13.19
… Was it the Holy Spirit? And to this little child, indeed, some were likened, of whom He said, “Whosoever shall receive one of such little children in My name receiveth Me.” According to Luke, however, the reasoning did not arise spontaneously in the disciples, but was suggested to them by the question, “which of them should be greatest.”
sant'Agostino d'Ippona † 430 d.C. The Harmony of the Gospels 2.61
… Luke, again, records none of these things in the order here observed, with the exception of the incident with the little child whom He set before His disciples, for their imitation when they were thinking of their own greatness.
sant'Agostino d'Ippona † 430 d.C. The Harmony of the Gospels 2.63
… then he parts company with the other two at the point where he tells us how He stedfastly set His face to go to Jerusalem;
9:47
Taziano il Siro † 180 d.C. The Diatessaron 25
[8] And in that hour came the disciples to Jesus, and said unto him, Who, thinkest [9] thou, is greater in the kingdom of heaven?
Tertulliano † 220 d.C. The Five Books Against Marcion 4.23
… Except that not even He would have inveighed against them, if He had not dwelt among them of old in the law and by the prophets, and with mighty deeds and many mercies, and had always experienced them to be “faithless.” But, behold, Christ takes infants, and teaches how all ought to be like them, if they ever wish to be greater.
Origene † 254 d.C. Origen's Commentary on Matthew 13.19
… him,” not in the midst alone, as Matthew and Mark have said, but now, also, “by His side,” and said to the disciples, not only, “Whosoever shall receive one such little child,” or, “Whosoever shall receive one of such little ones in My name receiveth Me,” but, now going even a step higher, “Whosoever shall receive this little child in My name receiveth Me.”
9:48
Taziano il Siro † 180 d.C. The Diatessaron 25
… And Jesus knew the thought of their heart, and called a child, and set him in the midst, and took him in his arms, and [10] said unto them, Verily I say unto you, If ye do not return, and become as children, [11] ye shall not enter the kingdom of heaven.
Origene † 254 d.C. Origen's Commentary on Matthew 13.19
… Wherefore it is said, “And whosoever shall receive Me receives Him that sent Me.”
Origene † 254 d.C. Origen's Commentary on Matthew 13.29
But another might say that the perfect man is here called little, applying the word, “For he that is least among you all, the same is great,”
san Tascio Cecilio Cipriano † 258 d.C. The Epistles of Cyprian 6.4
… But if “the servant is not greater than his Lord,” let those who follow the Lord humbly and peacefully and silently tread in His steps, since the lower one is, the more exalted he may become; as says the Lord, “He that is least among you, the same shall be great.”
san Tascio Cecilio Cipriano † 258 d.C. On Jealousy and Envy 10
10. And therefore, beloved brethren, the Lord, taking thought for this risk, that none should fall into the snare of death through jealousy of his brother, when His disciples asked Him which among them should be the greatest, said, “Who soever shall be least among you all, the same shall be great.”
san Tascio Cecilio Cipriano † 258 d.C. Three Books of Testimonies Against the Jews 3.6
… And upon whom else will I look, except upon the lowly and quiet man, and him that trembleth at my words?” On this same thing in the Gospel according to Matthew: “Blessed are the meek, for they shall inherit the earth.” Of this same thing, too, according to Luke: “He that shall be least among you all, the same shall be great.”
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 45
… Perchance some one of you says: Aye, if it were given me to entertain Paul as a guest, I readily and with much eagerness would do this. Lo! it is in thy power to entertain Paul’s Master for thy guest, and thou wilt not: for “he that receiveth one of these least,” he saith, “receiveth Me.” ( Matt. xviii. 5 ;
san Girolamo † 420 d.C. The Letters of St. Jerome 75.4
… The honour was not of course paid to me who am but a little child, the least of all Christians, living in the rocks near Bethlehem because I know myself a sinner; but to Christ who is honoured in his servants
9:49
Taziano il Siro † 180 d.C. The Diatessaron 25
… Every [24] one shall be salted with fire, and every sacrifice shall be salted with salt. How good [25] is salt! but if the salt also be tasteless, wherewith shall it be salted? It is fit neither for the land nor for dung, but they cast it out. He that hath ears to hear, let him [26] hear. Have ye salt in yourselves, and be in peace one with another.
san Giovanni Crisostomo † 407 d.C. Homilies on First Corinthians 8
… So that it is possible even for one who wrought miracles to be carnal. For so God wrought by Balaam, and unto Pharaoh He revealed things to come, and unto Nebuchadnezzar; and Caiaphas prophesied, not knowing what he said; yea, and some others cast out devils in His name, though they were (
sant'Agostino d'Ippona † 430 d.C. On Baptism, Against the Donatists 4.10
… For he, too, was without who did not follow Christ with His disciples, and yet in Christ’s name was casting out devils, which the Lord enjoined that he should not be prevented from doing;
sant'Agostino d'Ippona † 430 d.C. Answer to the Letters of Petilian, the Donatist 2.81
… and in that case the Lord does say, "Forbid him not: for he that is not against us is for us."
sant'Agostino d'Ippona † 430 d.C. The Harmony of the Gospels 4.5
6. Mark proceeds as follows: “In those days again, the multitude being very great, and having nothing to eat;” and so on, down to the words, “John answered Him, saying, Master, we saw one casting out devils in Thy name, and he followeth not us; and we forbade him.
Giovanni Cassiano † 435 d.C. The Conferences of John Cassian 15.6
… Of whom when the Apostles complained and said: “Master, we saw one casting out devils in Thy name, and we forbade him because he followeth not with us,” though for the present Christ replied to them “Forbid him not, for he that is not against you is for you,”
9:50
Taziano il Siro † 180 d.C. The Diatessaron 25
[14] John answered and said, Our Master, we saw one casting out devils in thy name; [15] and we prevented him, because he followed not thee with us. Jesus said unto them, Prevent him not; for no man doeth powers in my name, and can hasten to speak evil [16, 17] of me.
san Tascio Cecilio Cipriano † 258 d.C. The Epistles of Cyprian 75.1
… saying, “He that is not with me is against me, and he that gathereth not with me scattereth.”
sant'Agostino d'Ippona † 430 d.C. The Harmony of the Gospels 4.5
… and again, that, so far as a man is not against Him, so far is he with Him. For example, take this very case of the individual who was working miracles in the name of Christ, and yet was not in the company of Christ’s disciples: so far as this man was working miracles in His name, so far was he with them, and so far he was not against them.
papa san Leone I Magno † 461 d.C. Letters 28
… or if with his own mouth and hand in your presence he recants his wrong opinions, no mercy that is shown to him when penitent can be found fault with : because our Lord , that true and “good shepherd” who laid down His life for His sheep and who came to save not lose men’s souls
9:51
Taziano il Siro † 180 d.C. The Diatessaron 38
… [46] And Jesus turned, and rebuked them, and said, Ye know not of what spirit ye are. [47] Verily the Son of man did not come to destroy lives, but to give life. And they went to another village.
Tertulliano † 220 d.C. The Five Books Against Marcion 4.23
… The Creator, at the request of Elias, inflicts the blow of fire from heaven in the case of that false prophet (of Baalzebub). I recognise herein the severity of the Judge. And I, on the contrary, the severe rebuke of Christ on His disciples, when they were for inflicting a like visitation on that obscure village of the Samaritans.
Tertulliano † 220 d.C. On Patience 3
… There was none desirous of cleaving to Him whom He did not receive. No one’s table or roof did He despise: indeed, Himself ministered to the washing of the disciples’ feet; not sinners, not publicans, did He repel; not with that city even which had refused to receive Him was He wroth,
sant'Agostino d'Ippona † 430 d.C. The Harmony of the Gospels 2.62
120. Matthew continues giving his narrative in the following manner: “And it came to pass, that when Jesus had finished these sayings, He departed from Galilee, and came into the coasts of Judæa beyond Jordan; and great multitudes followed Him; and He healed them there.
9:52
Taziano il Siro † 180 d.C. The Diatessaron 38
[42] And when the days of his going up were accomplished, he prepared himself that [43] he might go to Jerusalem.
sant'Agostino d'Ippona † 430 d.C. Our Lord’s Sermon on the Mount 1.20
… Elias, mentioning to the Lord what had been done by him, in order that He might give to themselves also the power of calling down fire from heaven to consume those who would not show Him hospitality, the Lord reproved in them, not the example of the holy prophet, but their ignorance in respect to taking vengeance, their knowledge being as yet elementary;
9:53
Taziano il Siro † 180 d.C. The Diatessaron 38
[42] And when the days of his going up were accomplished, he prepared himself that [43] he might go to Jerusalem. And he sent messengers before him, and departed, and [44] entered into a village of Samaria, that they might make ready for him.
sant'Agostino d'Ippona † 430 d.C. A Treatise on the Grace of Christ, and on Original Sin 1.51
Let him lend an ear also to the same godly bishop, who says, in the sixth book of this same book:
sant'Agostino d'Ippona † 430 d.C. A Treatise on the Predestination of the Saints 2.49
… For if He had been willing, He would have made them devout who were undevout. And why they would not receive Him, the evangelist himself mentioned, saying, ‘Because His face was as of one going towards Jerusalem.’
9:54
Taziano il Siro † 180 d.C. The Diatessaron 38
[42] And when the days of his going up were accomplished, he prepared himself that [43] he might go to Jerusalem. And he sent messengers before him, and departed, and [44] entered into a village of Samaria, that they might make ready for him. And they [45] received him not, because he was prepared for going to Jerusalem.
san Gregorio Nazianzeno † 389 d.C. Miscellaneous Letters 7.77
O Ephraim what shall I do unto thee, saith God. What anger is here expressed—and yet protection is added. What is swifter than Mercy? The Disciples ask for flames of Sodom upon those who drive Jesus away, but He deprecates revenge.
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 54
For He brought those in glory too, not that these should stay where they were, but that they might even surpass their limitary lines. For example, when they said, “Should we command fire to come down from heaven,” and made mention of Elias as having done so, He saith, “Ye know not what manner of spirit ye are of;”
san Girolamo † 420 d.C. Against the Pelagians 2
Luke ix. 54 . James and John show a vindictive spirit.
9:55
Taziano il Siro † 180 d.C. The Diatessaron 38
… And they [45] received him not, because he was prepared for going to Jerusalem. And when James and John his disciples saw it , they said unto him, Our Lord, wilt thou that we speak, and fire come down from heaven, to extirpate them, as did Elijah also? [46]
sant'Ambrogio † 397 d.C. Concerning Repentance 1.16
88. Furthermore, Jesus rebuked James and John when they spoke of bringing down fire from heaven to consume those who refused to receive the Lord, and said to them: “Ye know not whose spirit ye are of; for the Son of Man is not come to destroy men’s lives but to save them.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 29
… in the one saying, “O my people, what have I done unto thee?” in the other, “Saul, Saul, why persecutest thou me.” And Paul too bids, “In meekness instruct those that oppose themselves.” And Christ again, when His disciples had come to Him, requiring fire to come down from heaven, strongly rebuked them, saying, “Ye know not what manner of spirit ye are of.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 21
… And dost thou judge him unworthy of food even for a day? I will put another case to you besides. Now even if you were positively certain that he were laden with countless iniquities, not even then wouldest thou have an excuse for depriving him of this day’s sustenance. For thou art the servant of Him Who said, “Ye know not what spirit ye are of.” (
san Giovanni Crisostomo † 407 d.C. Homilies on First Corinthians 33
But besides this, we require now a completer self-command. Wherefore also when the disciples besought that fire might come down, even as in the case of Elias, “Ye know not,” saith Christ, “what manner of spirit ye are of. (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 51
… Since then the Holy Ghost had been withheld, but was for the future to be shed forth abundantly, and since the beginning of this imparting was after the Crucifixion, not only as to its abundance, but also as to the increased greatness of the gifts, (for the Gift was more marvelous, as when It saith, “Ye know not what Spirit ye are of” (
9:56
Taziano il Siro † 180 d.C. The Diatessaron 38
… And they [45] received him not, because he was prepared for going to Jerusalem. And when James and John his disciples saw it , they said unto him, Our Lord, wilt thou that we speak, and fire come down from heaven, to extirpate them, as did Elijah also? [46] And Jesus turned, and rebuked them, and said, Ye know not of what spirit ye are. [47]
Tertulliano † 220 d.C. On the Flesh of Christ 12
… For this cause did the Son of God descend and take on Him a soul, not that the soul might discover itself in Christ, but Christ in itself. For its salvation is endangered, not by its being ignorant of itself, but of the word of God. “The life,” says He, “was manifested,” not the soul. And again, “I am come to save the soul.” He did not say, “to explain”
san Tascio Cecilio Cipriano † 258 d.C. The Epistles of Cyprian 58.2
… For in this course which you thought was to be taken, no one agreed; but we all rather judge that the mercy and grace of God is not to be refused to any one born of man. For as the Lord says in His Gospel, “The Son of man is not come to destroy men’s lives, but to save them,”
sant'Ambrogio † 397 d.C. On the Duties of the Clergy 1.28
… For they say that the first expression of justice is, to hurt no one, except when driven to it by wrongs received. This is put aside by the authority of the Gospel. For the Scripture wills that the Spirit of the Son of Man should be in us, Who came to give grace, not to bring harm.
sant'Agostino d'Ippona † 430 d.C. A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants 3.10
… Not a man there assented to what you thought ought to be done; but the whole of us rather determined that to no one born of men ought God’s mercy and grace to be denied. For since the Lord in His gospel says, ‘The Son of man is not come to destroy men’s lives, but to save them,’
sant'Agostino d'Ippona † 430 d.C. A Treatise Against Two Letters of the Pelagians 4.23
… For to the course which you thought was to be taken no one agreed, but we all rather judged that the grace of a merciful God was not to be denied to any one born of men; for, as the Lord says in His gospel, ‘the Son of man is not come to destroy men’s lives, but to save them.’
9:57
Taziano il Siro † 180 d.C. The Diatessaron 11
[24] And when Jesus saw great multitudes surrounding him, he commanded them to [25] depart to the other side.
sant'Ireneo di Lione † 202 d.C. Against Heresies 1.8.3
3. And they teach that He pointed out the three kinds of men as follows: the material , when He said to him that asked Him, “Shall I follow Thee?”
Tertulliano † 220 d.C. The Five Books Against Marcion 4.23
… For even at that time the Lord said to Elias, “He was not in the fire, but in the still small voice.” Well, but why does this most humane and merciful God reject the man who offers himself to Him as an inseparable companion?
sant'Agostino d'Ippona † 430 d.C. The Harmony of the Gospels 2.23
… For he proceeds thus: “And it came to pass, that as they went in the way, a certain man said unto Him, I will follow Thee whithersoever Thou goest.”
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 12.2
2. For so, as we may understand from the words of the Lord Himself, did He call back from His discipleship a certain proud man, who of his own accord was desirous to go with Him. “Lord, I will follow Thee whithersoever Thou goest.”
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 50.0
On the words of the Gospel, Luke ix. 57 , etc., where the case of the three persons is treated of, of whom one said, “I will follow thee whithersoever thou goest,” and was disallowed: another did not dare to offer himself, and was aroused; the third wished to delay, and was blamed.
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 50.1
1. Give ye ear to that which the Lord hath given me to speak on the lesson of the Gospel. For we have read, that the Lord Jesus acted differently, when one man offered himself to follow Him, and was disallowed; another did not dare this, and was aroused; a third put off, and was blamed. For the words, “Lord, I will follow Thee whithersoever Thou goest,”
9:58
Tertulliano † 220 d.C. On Idolatry 18
… but you, the slave of none, in so far as you are the slave of Christ alone, who has freed you likewise from the captivity of the world, will incur the duty of acting after your Lord’s pattern. That Lord walked in humility and obscurity, with no definite home: for “the Son of man,” said He, “hath not where to lay His head;”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 24
… For he that is wrapped up in anything, seems to be that which he is wrapped in. Let then Christ be seen in every part of us. And how is He to be seen? If thou doest His deeds. And what did He do? “The Son of Man,” He says, “hath not where to lay His head.” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 18
How then saith He in another place, “But the Son of Man hath not where to lay His head” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 19
What then saith Christ? “The foxes have holes, and birds of the air have nests; but the Son of man hath not where to lay His head.” (
san Girolamo † 420 d.C. Against the Pelagians 2
Luke ix. 58 . “The Son of Man hath not where to lay His head.” This is interpreted by
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; and though He sat down in his house, there was no place in this heart, “where the Son of Man could lay His Head.”
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 50.1
… For He it is of whom the Evangelist says, “He had no need that any one should testify to Him of man, for He Himself knew what was in man.” What then did He answer? “Foxes have holes, and the birds of the air have nests, but the Son of Man hath not where to lay His Head.”
9:59
Taziano il Siro † 180 d.C. The Diatessaron 11
… And while they were going in the way, there came one of the scribes and said unto him, My Master, I will follow thee whithersoever thou [26] goest. Jesus said unto him, The foxes have holes, and the birds of the heaven have [27] nests; but the Son of man hath not a place in which to lay his head.
Tertulliano † 220 d.C. On Idolatry 12
… Even there was it demonstrated to us, that both “dear pledges,” and handicrafts, and trades, are to be quite left behind for the Lord’s sake; while James and John, called by the Lord, do leave quite behind both father and ship; while Matthew is roused up from the toll-booth; while even burying a father was too tardy a business for faith.
Tertulliano † 220 d.C. The Five Books Against Marcion 4.23
… For as He calls to salvation him whom He does not reject, or him whom He voluntarily invites, so does He consign to perdition him whom He rejects. When, however, He answers the man, who alleged as an excuse his father’s burial, “Let the dead bury their dead, but go thou and preach the kingdom of God,”
Tertulliano † 220 d.C. On Baptism 12
… If that was wanting to the apostles, I know not in the faith of what things it was, that, roused by one word of the Lord, one left the toll-booth behind for ever; another deserted father and ship, and the craft by which he gained his living; a third , who disdained his father’s obsequies,
Archelao † fl. 278 d.C. The Acts of the Disputation with the Heresiarch Manes 48
… intending by this that thence forward the memory of father or mother should no more impair the stedfastness of their heart. And on another occasion, when a different individual chose to say to Him, “I will go and bury my father,” He answered, “Let the dead bury their dead.”
Afraate † 346 d.C. Aphrahat: Select Demonstrations 8.18
18. Moreover our Lord said to that man who said to Him:— Let me go and bury my father, and I will come to Thee .
san Girolamo † 420 d.C. The Letters of St. Jerome 14.3
Scripture, you will argue, bids us obey our parents. Yes, but whoso loves them more than Christ loses his own soul. The enemy takes sword in hand to slay me, and shall I think of a mother’s tears? Or shall I desert the service of Christ for the sake of a father to whom, if I am Christ’s servant, I owe no rites of burial,
san Girolamo † 420 d.C. The Letters of St. Jerome 39.4
… to the end, that no grief may distract a soul engaged in offering sacrifice to God, and wholly devoted to the Divine mysteries. Are we not taught the same lesson in the Gospel in other words? Is not the disciple forbidden to say farewell to his home or to bury his dead father?
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 12.2
… and this very laying, not the raising up of the head, teaches humility. Therefore doth He call back this one who was desirous to go, and another who refused He draweth onward. For in the same place He saith to a certain man, “Follow Me.” And he said, “I will follow Thee, Lord, but let me first go and bury my father.”
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 50.2
2. And then forthwith to another who was silent, and said nothing, and promised nothing, He saith, “Follow Me!” As much evil as He saw in the other, so much good saw He in this man. “Follow Me,”
9:60
Taziano il Siro † 180 d.C. The Diatessaron 11
… Jesus said unto him, The foxes have holes, and the birds of the heaven have [27] nests; but the Son of man hath not a place in which to lay his head. And he said unto another, Follow me. And he said unto him, My Lord, suffer me first to go and [28] bury my father.
sant'Ireneo di Lione † 202 d.C. Against Heresies 1.8.3
… do that other who, though he professed to have wrought a large amount of righteousness, yet refused to follow Him, and was so overcome by [the love of] riches, as never to reach perfection)—this one it pleases them to place in the animal class;—the spiritual , again, when He said, “Let the dead bury their dead, but go thou and preach the kingdom of God,”
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 40
… sealed is not easily snared, but that which is unmarked is an easy prey to thieves), and at your death a fortunate shroud, more precious than gold, more magnificent than a sepulchre, more reverent than fruitless libations, more seasonable than ripe firstfruits, which the dead bestow on the dead, making a law out of custom. Nay, if all things forsake thee,
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 50.2
… A father must be honoured, but God must be obeyed. He that begat us must be loved, but He that created us must be preferred. “I am calling thee,” saith He, “to My Gospel; I have need of thee for another work: this is a greater work than that which thou wishest to be doing. ‘Let the dead bury their dead.’
papa san Gregorio I Magno † 604 d.C. Register of the Epistles of St. Gregory the Great 5.18
… For they are to be accounted the greater enemies the more they flatter you with praises. Forsake such; and, if they must needs deceive, let them at any rate deceive the hearts of worldly men, and not of priests. Let the dead bury their dead (
9:61
Taziano il Siro † 180 d.C. The Diatessaron 11
… but the Son of man hath not a place in which to lay his head. And he said unto another, Follow me. And he said unto him, My Lord, suffer me first to go and [28] bury my father. Jesus said unto him, Leave the dead to bury their dead; but thou, [29] follow me and preach the kingdom of God.
sant'Ireneo di Lione † 202 d.C. Against Heresies 1.8.3
… the material , when He said to him that asked Him, “Shall I follow Thee?” “The Son of man hath not where to lay His head;”— the animal , when He said to him that declared, “I will follow Thee, but suffer me first to bid them farewell that are in my house,” “No man, putting his hand to the plough, and looking back, is fit for the kingdom of heaven”
san Girolamo † 420 d.C. The Letters of St. Jerome 38.5
… Have we ever imitated the apostles? We are told of the first disciples that they forsook their boat and their nets, and even their aged father. The publican stood up from the receipt of custom and followed the Saviour once for all. And when a disciple wished to return home, that he might take leave of his kinsfolk, the Master’s voice refused consent.
sant'Agostino d'Ippona † 430 d.C. The Harmony of the Gospels 2.23
… Luke has also made mention of yet another person, who said, “Lord, I will follow Thee, but let me first bid them farewell which are at home at my house;”
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 50.3
3. See now how another disciple presented himself, to whom no one said anything: he said, “Lord, I will follow Thee, but I will first go to bid them farewell which are at my house.”
9:62
Taziano il Siro † 180 d.C. The Diatessaron 11
… And he said unto him, My Lord, suffer me first to go and [28] bury my father. Jesus said unto him, Leave the dead to bury their dead; but thou, [29] follow me and preach the kingdom of God. And another said unto him, I will follow [Arabic, p. 44] thee, my Lord; but first suffer me to go and salute my household and [30] come.
Tertulliano † 220 d.C. On Idolatry 12
… “My work was my subsistence.” Nay, but “all things are to be sold, and divided to the needy.” “But provision must be made for children and posterity.” “None, putting his hand on the plough, and looking back, is fit” for work.
Tertulliano † 220 d.C. On Modesty 6
Plainly, if you show by what patronages of heavenly precedents and precepts it is that you open to adultery alone—and therein to fornication also—the gate of repentance, at this very line our hostile encounter will forthwith cross swords. Yet I must necessarily prescribe you a law, not to stretch out your hand after the old things, not to look backwards:
san Tascio Cecilio Cipriano † 258 d.C. The Epistles of Cyprian 7.7
… Let them know that we are proved by our Lord, and let them never fail of that faith whereby we have once believed in Him, under the conflict of this present affliction. Let each one, acknowledging his own sins, even now put off the conversation of the old man. “For no man who looks back as he putteth his hand to the plough is fit for the kingdom of God.”
san Tascio Cecilio Cipriano † 258 d.C. Exhortation to Martyrdom, Addressed to Fortunatus 7
… The Lord Himself shall fight for you, and ye shall hold your peace.” The Lord, admonishing us of this in His Gospel, and teaching that we should not return again to the devil and to the world, which we have renounced, and whence we have escaped, says: “No man looking back, and putting his hand to the plough, is fit for the kingdom of God.”
san Tascio Cecilio Cipriano † 258 d.C. Three Books of Testimonies Against the Jews 3.12
… and all these things shall be added unto you.” Likewise in the same place: “Think not for the morrow, for the morrow shall take thought for itself. Sufficient unto the day is its own evil.” Likewise in the same place: “No one looking back, and putting his hands to the plough, is fit for the kingdom of God.”
sant'Atanasio di Alessandria † 373 d.C. Life of Antony. (Vita Antoni.) 16
20. ‘Wherefore having already begun and set out in the way of virtue, let us strive the more that we may attain those things that are before. And let no one turn to the things behind, like Lot’s wife, all the more so that the Lord hath said, “No man, having put his hand to the plough, and turning back, is fit for the kingdom of heaven
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 27
But if to mourn and be afflicted in mind for them that are of our kindred is evil, much more our being withdrawn from spiritual discourses. For this same cause He said elsewhere also, “No man having put his hand to the plough, and looking back, is fit for the kingdom of Heaven.”
san Girolamo † 420 d.C. The Letters of St. Jerome 3.4
4. Bonosus, your friend, or, to speak more truly, mine as well as yours, is now climbing the ladder foreshown in Jacob’s dream. He is bearing his cross, neither taking thought for the morrow nor looking back at what he has left.
san Girolamo † 420 d.C. The Letters of St. Jerome 22.1
… unless you scorn the flesh and cling to the bridegroom in a close embrace. “Look not behind thee,” he says, “neither stay thou in all the plain; escape to the mountain lest thou be consumed.” He who has grasped the plough must not look behind him
san Girolamo † 420 d.C. The Letters of St. Jerome 71.1
… I would hasten my escape from the windy storm and tempest.” Since you have left Sodom and are hastening to the mountains, I beseech you with a father’s affection not to look behind you. Your hands have grasped the handle of the plough,
san Girolamo † 420 d.C. The Letters of St. Jerome 118.4
… I cannot but advise you thus if you wish to be perfect, if you desire to attain the pinnacle of the apostles’ glory, if you wish to take up your cross and to follow Christ. When once you have put your hand to the plough you must not look back;
san Girolamo † 420 d.C. The Letters of St. Jerome 125.2
… I need not dilate on the purity of the lily, the modest blush of the rose, the royal purple of the violet, or the promise of glowing gems which their various colours hold out. For through the mercy of God you have already put your hand to the plough;
san Girolamo † 420 d.C. The Letters of St. Jerome 145
… Since therefore you rejoice in the freedom of Christ, since your life is better than your profession, since you are all but on the housetop of which the Saviour speaks; you ought not to come down to take your clothes, you ought not to look behind you, you ought not having put your hand to the plough, then to let it go.
Sulpicio Severo † 420 d.C. The Doubtful Letters of Sulpitius Severus 1.2
… One thing, however, I do press upon you, that you do not go back on things you have already passed away from, that you do not long again for things you have already scorned, and that, having put your hand to the plow, you do not look back
sant'Agostino d'Ippona † 430 d.C. Reply to Faustus the Manichæan 22.41
… Lot’s wife was the type of a different class of men,—of those, namely, who, when called by the grace of God, look back, instead of, like Paul, forgetting the things that are behind, and looking forward to the things that are before. The Lord Himself says: "No man that putteth his hand to the plough, and looketh back, is fit for the kingdom of Heaven."
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 50.3
… he said, “Lord, I will follow Thee, but I will first go to bid them farewell which are at my house.” I suppose this is his meaning, “Let me tell my friends, lest haply they seek me as usual.” And the Lord said, “No man putting his hand on the plough, and looking back, is fit for the kingdom of God.”
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 122.2
… said unto Him, “Lo, we have forsaken all, and followed Thee.” Why is it then that now, by the abandonment as it were of their apostleship, they become what they were, and seek again what they had forsaken, as if forgetful of the words they had once listened to, “No man, putting his hand to the plough, and looking back, is fit for the kingdom of heaven”?
Giovanni Cassiano † 435 d.C. The Twelve Books on the Institutes of the Cœnobia, and the Remedies for the Eight Principal Faults 4.36
… Beware that you remember nothing of your kinsfolk or of your former affections, and that you are not called back to the cares and anxieties of this world, and (as our Lord says) putting your hand to the plough and looking back be found unfit for the kingdom of heaven.
Giovanni Cassiano † 435 d.C. The Twelve Books on the Institutes of the Cœnobia, and the Remedies for the Eight Principal Faults 7.15
… For the number of sins which attack us is far larger than that of the virtues which fight for us. But “no man can serve God and Mammon.” And “no man putting his hand to the plough and looking back is fit for the kingdom of God.”
Giovanni Cassiano † 435 d.C. The Twelve Books on the Institutes of the Cœnobia, and the Remedies for the Eight Principal Faults 7.27
… and come follow me,” why, having put your hand to the plough, do you look back, so that you will be declared by the voice of the same Lord not to be fit for the kingdom of heaven?
papa san Leone I Magno † 461 d.C. Sermons 71
Let God’s people then recognize that they are a new creation in Christ, and with all vigilance understand by Whom they have been adopted and Whom they have adopted . Let not the things, which have been made new, return to their ancient instability; and let not him who has “put his hand to the plough
papa san Gregorio I Magno † 604 d.C. The Book of Pastoral Rule 3.27
… vii. 9 ). They come, in fact, to marriage without blame, if only they have not vowed better things. For whosoever has proposed to himself the attainment of a greater good has made unlawful the less good which before was lawful. For it is written, No man, having put his hand to the plough, and looking back, is fit for the kingdom of God (
9:1
san Cirillo di Alessandria † 444 d.C.
It was fitting that those who were appointed the ministers of holy teaching should be able to work miracles, and by these very acts themselves be believed to be the ministers of God. Hence it is said, Then called he his twelve disciples together, and gave them power and authority over all devils. Herein He brings down the haughty pride of the devil, who once said, There is none who shall open his month against me. (Isai. 10:14.LXX.)
Eusebio † 339 d.C.
And that through them the whole race of mankind may be sought out, He not only gives them power to drive away evil spirits, but to cure all kind of diseases at His command; as it follows, And to cure diseases.
san Cirillo di Alessandria † 444 d.C. in Thesaur. l. 12. c. 14.
Mark here the divine power of the Son, which belongs not to a fleshly nature. For it was in the power of the saints to perform miracles not by nature, but by participation of the Holy Spirit; but it was altogether out of their power to grant this authority to others. For how could created natures possess dominion over the gifts of the Spirit? But our Lord Jesus Christ, as by nature God, imparts graces of this kind to whomsoever He will, not invoking upon them a power which is not His own, but infusing it into them from Himself.
san Giovanni Crisostomo † 407 d.C. Hom. 22. in Matt.
But after that they had been sufficiently strengthened by His guidance, and had received competent proofs of His power, He sends them out, as it follows, And he sent them to preach the kingdom of God. And here we must remark, that they are not commissioned to speak of sensible things as Moses and the Prophets; for they promised a land and earthly goods, but these a kingdom, and whatsoever is contained in it.
san Gregorio Nazianzeno † 390 d.C. Orat. ii. 69.
Now in sending His disciples to preach, our Lord enjoined many things on them, the chief of which are, that they should be so virtuous, so constant, so temperate, and, to speak briefly, so heavenly, that no less through their manner of living than their words, the teaching of the Gospel might be spread abroad. And therefore were they sent with lack of money, and staves, and a single garment; He accordingly adds, And he said to them, Take nothing in the way, neither staves.
san Giovanni Crisostomo † 407 d.C. ubi sup.
Many things indeed He ordained hereby; first indeed it rendered the disciples unsuspected; secondly, it held them aloof from all care, so that they might give their whole study to the word; thirdly, it taught them their own proper virtue. But perhaps some one will say that the other things indeed are reasonable, but for what reason did He command them to have no scrip on their way, nor two coats, nor staff? In truth, because He wished to rouse them to all diligence, taking them away from all the cares of this life, that they might be occupied by the one single care of teaching.
Eusebio † 339 d.C.
Wishing then that they should be free from the desire of wealth and the anxieties of life, He gave this injunction. He took it as a proof of their faith and courage, that when it was commanded them to lead a life of extreme poverty, they would not escape from what was ordered. For it was fitting that they should make a kind of bargain, receiving these saving virtues to recompense them for obedience to commands. And when He was making them soldiers of God, He girds them for battle against their enemies, by telling them to embrace poverty. For no soldier of God entangles himself in the affairs of a secular life. (2 Tim. 2:4.)
sant'Ambrogio † 397 d.C.
Of what kind then he ought to be who preaches the Gospel of the kingdom of God is marked out by these Gospel precepts; that is, he must not require the supports of secular aid; and clinging wholly to faith, he must believe that the less he requires those things, the more they will be supplied to him.
Teofilatto † 1107
For He sends them out as very beggars, so that He would have them neither carry bread, nor any thing else of which men are generally in want.
sant'Agostino † 430 d.C. de Con. l. 2. c. 30.
Or, the Lord did not wish the disciples to possess and carry with them these things, not that they were not necessary to the support of this life, but because He sent them thus to shew that these things were due to them from those believers to whom they announced the Gospel, that so they might neither possess security, nor carry about with them the necessaries of this life, either great or little. He has therefore, according to Mark, excluded all except a staff, shewing that the faithful owe every thing to their ministers who require no superfluities. But this permission of the staff He has mentioned by name, when He says, They should take nothing in the way, but a staff only.
sant'Ambrogio † 397 d.C.
To those also who wish it, this place admits of being explained, so as to seem only to represent a spiritual temper of mind, which appears to have cast off as it were a certain covering of the body; not only rejecting power and despising wealth, but renouncing also the delights of the flesh itself.
Teofilatto † 1107
Some also understand by the Apostles not carrying scrip, nor staff, nor two coats, that they must not lay up treasures, (which a scrip implies, collecting many things,) nor be angry and of a quarrelsome spirit, (which the staff signifies,) nor be false and of a double heart, (which is meant by the two coats.)
san Cirillo di Alessandria † 444 d.C. ut sup.
But it may be said, How then shall necessary things be prepared for them. He therefore adds, And into whatsoever house ye enter, there abide, and thence depart. As if He said, Let the food of disciples suffice you, who receiving from you spiritual things, will minister unto you temporal. But He ordered them to abide in one house, so as neither to incommode the host, (that is, so as to send him away,) nor themselves to incur the suspicion of gluttony and wantonness.
sant'Ambrogio † 397 d.C.
He pronounces it to be foreign to the character of a preacher of the heavenly kingdom to run from house to house and change the rights of inviolable hospitality; but as the grace of hospitality is supposed to be offered, so also if they are not received the dust must be shaken off, and they are commanded to depart from the city; as it follows, And whosoever will not receive you when ye go out of that city, shake off the very dust from your feet for a testimony, &c.
san Beda † 735 d.C.
The dust is shaken off from the Apostles’ feet as a testimony of their labours, that they entered into a city, and the apostolical preaching had reached to the inhabitants thereof. Or the dust is shaken off when they receive nothing (not even of the necessaries of life) from those who despised the Gospel.
san Cirillo di Alessandria † 444 d.C. ubi sup.
For it is very improbable that those who despise the saving Word, and the Master of the household, will shew themselves kind to His servants, and seek further blessings.
sant'Ambrogio † 397 d.C.
Or it is a great return of hospitality which is here taught, i. e. that we should not only wish peace to our hosts, but also if any faults of earthly infirmity obscure them, they should be removed by receiving the footsteps of apostolical preaching.
san Beda † 735 d.C.
But if any by treacherous negligence, or even from zeal, despise the word of God, their communion must be shunned, the dust of the feet must be shaken off, lest by their vain deeds which are to be compared to the dust, the footstep of a chaste mind be defiled.
Eusebio † 339 d.C.
But when the Lord had girded His disciples as soldiers of God with divine virtue and wise admonitions, sending them to the Jews as teachers and physicians, they afterwards went forth, as it follows, And they departed, and went through the towns preaching the gospel, and healing every where.
Il testo latino
Cyrillus
Decebat institutos ministros sacrarum doctrinarum posse mira peragere, et per ipsos effectus credi quod essent Dei ministri; unde dicitur convocatis autem Iesus duodecim apostolis, dedit illis virtutem et potestatem super omnia Daemonia: in quo elevatum supercilium Diaboli flectit, qui dicebat aliquando: non est qui contradicere valeat
Eusebio
Et ut per eos venetur genus humanum, non solum dat eis ut pravos spiritus pellant, sed etiam quamlibet infirmitatem sanent ex eius imperio; unde sequitur et ut languores curarent
Cyrillus
Attendas hic divinam filii potestatem naturae corporali non convenientem; agere namque miracula aderat sanctis, non natura, sed participatione spiritus sancti. Super hoc autem aliis concedere potestatem prorsus alienum erat ab eorum virtute: qualiter enim posset natura creata super spiritus dona possidere dominium? At dominus noster Iesus Christus, tamquam naturaliter Deus existens, impertitur huiusmodi gratiam quibus vult, non invocans in eos alienam virtutem, sed infundens ex promptuariis propriis
Chrysostomus in Matthaeum
Postquam autem satis confortati fuerant ex eius comitiva, et competens nacti sunt argumentum virtutis eius, mittit eos; unde sequitur et misit illos praedicare regnum Dei, et sanare infirmos. Ubi considera, quod non committitur eis aliquod sensibile dicere, sicut Moyses et prophetae, qui terram et bona terrena promittebant; hi vero regnum caelorum, et quaecumque continentur in eo
Gregorius Nazianzenus
Mittens autem discipulos ad praedicandum, dominus multa eis iniunxit, quorum summa est, sic eos virtuosos esse, sic constantes atque modestos, et, ut breviter loquar, caelestes, ut non minus propter eorum modum vivendi quam propter verbum evangelica doctrina propagaretur. Et ideo cum aeris et baculi carentia et amictus singularitate mittebantur; et ideo subdit et ait ad illos: nihil tuleritis in via: neque virgam neque peram, neque panem, neque pecuniam, neque duas tunicas habeatis
Chrysostomus in Matthaeum
Plurima quidem per hoc constituebat: primo quidem insuspectos reddens discipulos; secundo sequestrans eos a qualibet cura, ut totum studium adhiberent verbo; tertio docens eos propriam virtutem. Sed forsan dicet aliquis cetera quidem habere rationem; sed non habere peram in via, nec duas tunicas, nec baculum, cuius rei causa praecipit? Volens scilicet excitare eos in qualibet diligentia: et, ut ita loquar, ex hominibus Angelos faciebat eos, dirimens a qualibet cura vitae, ut una sola cura detineantur doctrinae
Eusebio
Volens igitur eos carere cupidine rerum in sollicitudine vitae, protestatus est haec: sumebat enim experimentum fidei et animositatis eorum, qui habito in mandatis extremae vitam ducere paupertatis, non effugiunt quae iubentur; decebat enim eos quidem commercium facere, et recipientes salubres virtutes recompensare obedientia mandatorum: et cum milites eos faceret regni Dei, accingit eos ad pugnam in hostes, monens colere paupertatem; nullus enim militans Deo implicat se vitae saecularis negotiis. Qualis ergo esse debeat qui evangelizat regnum Dei, praeceptis evangelicis designatur; hoc est, ut subsidii saecularis adminicula non requirat, fideique totus inhaerens, putet, quo minus requirat, magis posse suppetere
Theophylactus
Sic enim ipsos mendicos mittit, quod neque panes ipsos portare vult, nec aliquid aliud, quibus indigent multi
Augustinus de Cons. Evang
Vel dominus haec possidere discipulos ac ferre noluit, non quod necessaria non sint sustentationi huius vitae; sed quia sic eos mittebat ut eis haec deberi monstraret ab illis quibus Evangelium credentibus annuntiarent; ut sic securi non possiderent, neque portarent huic vitae necessaria, nec magna, nec minima. Ideo posuit secundum Marcum: nisi virgam, ostendens a fidelibus suis omnia deberi ministris suis nulla superflua requirentibus. Hanc autem potestatem virgae nomine significavit, cum diceret ne quid tollerent in via nisi virgam tantum
Ambrosius
Possunt etiam qui volunt, hoc ad eum deducere tractatum, ut spiritualem tantummodo locus iste formare videatur affectum, qui velut indumentum quoddam videatur corporis exuisse, non solum potestate reiecta contemptisque divitiis, sed etiam carnis ipsius illecebris abdicatis
Theophylactus
Quidam etiam apostolos non portare peram, neque baculum aut duas tunicas sic intelligunt, quod non thesaurizent: hoc enim pera innuit congregans multa: neque sint iracundi et tribulati spiritus, quod significat baculus; neque sint ficti et duplici corde, quod significat tunica duplex
Cyrillus
Sed diceret aliquis: unde eis necessaria erunt? Et ideo subdit et in quamcumque domum intraveritis, ibi manete, et inde ne exeatis; quasi dicat: sufficiat vobis discipulorum fructus, qui recipientes a vobis spiritualia, vos procurabunt. Iussit autem eos in una domo manere, ut nec hospitem gravent, eum scilicet dimittendo, nec ipsi gulositatis et levitatis suspicionem incurrant
Ambrosius
Alienum namque a praedicatore regni caelestis asserit cursitare per domos, et inviolabilis hospitii iura mutare. Sed ut hospitii gratia deferenda censetur, ita etiam si non recipiantur, excutiendum pulverem, egrediendumque de civitate mandatur, cum sequitur et quicumque non receperint vos, exeuntes de civitate illa, etiam pulverem pedum vestrorum excutite in testimonium super illos
Beda
Pulvis excutitur de pedibus apostolorum in testimonium laboris sui, qui ingressi sint in civitatem, et praedicatio apostolica ad illos pervenerit; sive excutitur pulvis cum nihil ab eis accipiant, nec ad victum quidem necessarium, qui Evangelium spreverunt
Cyrillus
Nam improbabile valde est contemnentes sermonem et patremfamilias, se famulis benignos ostendere, vel benedictiones eorum exigere
Ambrosius
Vel non mediocris etiam boni remuneratio docetur hospitii, ut non solum pacem tribuamus hospitibus, verum etiam si qua eos terrenae obumbrant delicta levitatis, receptis apostolicae praedicationis vestigiis auferantur
Beda
Qui vero perfida negligentia, vel etiam studio verbum Dei contemnunt, horum vitanda communio est, excutiendus pulvis pedum, ne gestis inanibus pulveri comparandis mentis castae vestigium polluatur
Eusebio
Cum autem praecinxisset dominus discipulos suos tamquam milites Dei divinis virtutibus et sapientiae monitis, mittens eos Iudaeis ut doctores et medicos, ipsi secundum hoc procedebant; unde sequitur egressi autem circuibant per castella, evangelizantes et curantes ubique: quasi doctores quidem evangelizantes; sed quasi medici praestantes remedia, et verba miraculis comprobantes
9:7
san Giovanni Crisostomo † 407 d.C. Hom. 48. in Matt.
It was not till a long time had passed that Herod took notice of the things that were done by Jesus, (to shew you the pride of a tyrant,) for he did not acknowledge them at first, as it is said, Now Herod heard, &c.
Teofilatto † 1107
Herod was the son of Herod the Great who slew the children, who was king, but this Herod was tetrarch. He inquired about Christ, who He was. Hence it follows, And he was perplexed.
san Giovanni Crisostomo † 407 d.C.
For sinners fear both when they know, and when they are ignorant; they are afraid of shadows, are suspicious about every thing, and are alarmed at the slightest noise. Such in truth is sin; when no one blames or finds fault, it betrays a man, when no one accuses it condemns, and makes the offender timid and backward. But the cause of fear is stated afterwards, in the words, Because that it was said of some.
Teofilatto † 1107
For the Jews expected a resurrection of the dead to a fleshly life, eating and drinking, but those that rise again will not be concerned with the deeds of the flesh.
san Giovanni Crisostomo † 407 d.C. ubi sup.
When Herod then heard of the miracles which Jesus was performing, he says, John have I beheaded, which was not an expression of boasting, but by way of allaying his fears, and bringing his distracted soul to recollect that he had killed. And because he had beheaded John, he adds, but who is this.
Teofilatto † 1107
If John is alive and has risen from the dead, I shall know him when I see him; as it follows, And he sought to see him.
sant'Agostino † 430 d.C. de Con. Ev. l. 2. c. 45.
Now Luke, though he keeps the same order in his narrative with Mark, docs not oblige us to believe that the course of events was the same. In these words too, Mark testifies only to the fact that others (not Herod) said that John had risen from the dead, but since Luke has mentioned Herod’s perplexity, we must suppose either that after that perplexity, he confirmed in his own mind what was said by others, since he says to his servants, (as Matthew relates,) This is John the Baptist, he is risen from the dead, or these words of Matthew must have been uttered so as to signify that he was still doubting.
Il testo latino
Chrysostomus in Matthaeum
Multo transacto tempore, non a principio, percepit Herodes facta Iesu, ut pateat tibi tyranni superbia; unde dicitur audivit autem Herodes tetrarcha omnia quae fiebant ab eo
Theophylactus
Iste Herodes erat filius magni Herodis, qui pueros interemit; sed ille quidam rex erat, iste autem tetrarcha. Inquirebat autem de Christo quis esset; unde sequitur et haesitabat
Chrysostomus
Peccatores enim scientes et nescientes quemque strepitum pertimescunt: peccatum enim nemine arguente hominem prodit, nemine accusante condemnat, et timidum et pigrum reddit delinquentem. Causa autem timoris ponitur consequenter cum dicit eo quod diceretur a quibusdam quia Ioannes surrexit a mortuis, a quibusdam vero quia Elias apparuit, ab aliis autem quia propheta unus de antiquis surrexit
Theophylactus
Iudaei enim resurrectionem mortuorum expectabant in vita carnali, et in comessationibus et potationibus. Sed resurgentes non erunt in carnalibus actibus
Chrysostomus
Cum ergo audisset Herodes quibus Iesus uteretur miraculis, ait: Ioannem ego decollavi; quod non erat ostentationis verbum, sed consolantis suum timorem, et persuadentis animae perturbatae recolere quod ipse eum occidit. Et quia Ioannem decollaverat, subdit quis autem est iste, de quo audio talia?
Theophylactus
Quasi dicat: si Ioannes est, et a mortuis resurrexit, videns eum cognoscam; unde sequitur et quaerebat videre eum
Augustinus de Cons. Evang
Lucas autem hunc eumdem narrandi ordinem quem Marcus tenens, non cogit credi rerum gestarum eumdem ordinem fuisse. In his etiam verbis Marco attestatur, ad hoc dumtaxat quod alii dixerint, non Herodes, Ioannem a mortuis surrexisse. Sed quia haesitantem commemoravit Herodem, intelligendum est: aut post istam haesitationem confirmasse in animo suo quod ab aliis dicebatur, cum ait pueris suis, sicut Matthaeus narrat: hic est Ioannes Baptista, ipse surrexit a mortuis; aut ita pronuntianda sunt haec verba Matthaei ut haesitantem adhuc indicent
9:10
sant'Agostino † 430 d.C. de Con. Ev. 1. 2. c. 45.
Matthew and Mark, taking occasion from what had occurred above, relate here how John was slain by Herod. But Luke, who had long before given an account of John’s sufferings, after mentioning that perplexity of Herod’s, as to who our Lord was, immediately adds, And the apostles when they were returned told him all that they had done.
san Beda † 735 d.C.
But they not only tell Him what they had done and taught, but also, as Matthew implies, the things which John suffered while they were occupied in teaching, are now repeated to Him either by His own, or, according to Matthew, by John’s disciples. (Matt. 14:12.)
sant’Isidoro di Pelusio † 450 d.C. l. I. ep. 233.
Our Lord because He hates the men of blood, and those that dwell with them, as long as they depart not from their crimes, after the murder of the Baptist left the murderers and departed; as it follows, And he took them, and went aside privately into a desert place belonging to the city called Bethsaida.
san Beda † 735 d.C.
Now Bethsaida is in Galilee, the city of the Apostles Andrew, Peter, and Philip, near the lake of Gennesaret. Our Lord did not this from fear of death, (as some think,) but to spare His enemies, lest they should commit two murders, waiting also for the proper time for His own sufferings.
san Giovanni Crisostomo † 407 d.C. Hom. 49. in Matt.
Now He did not depart before, but after it was told Him what had happened, manifesting in each particular the reality of His incarnation.
Teofilatto † 1107
But our Lord went into a desert place because He was about to perform the miracle of the loaves of bread, that no one should say that the bread was brought from the neighbouring cities.
san Giovanni Crisostomo † 407 d.C. ubi sup.
Or He went into a desert place that no one might follow Him. But the people did not retire, but accompanied Him, as it follows, And the people when they knew it, followed him.
san Cirillo di Alessandria † 444 d.C.
Some indeed asking to be delivered from evil spirits, but others desiring of Him the removal of their diseases; those also who were delighted with His teaching attended Him diligently.
san Beda † 735 d.C.
But He as the powerful and merciful Saviour by receiving the weary, by teaching the ignorant, curing the sick, filling the hungry, implies how He was pleased with their devotion; as it follows, And he received them, and spake unto them of the kingdom of God, &c.
Teofilatto † 1107
That you may learn that the wisdom which is in us is distributed into word and work, and that it becomes us to speak of what has been done, and to do what we speak of. But when the day was wearing away, the disciples now beginning to have a care of others take compassion on the multitude.
san Cirillo di Alessandria † 444 d.C.
For, as has been said, they sought to be healed of different diseases, and because the disciples saw that what they sought might be accomplished by His simple assent, they say, Send them away, that they be no more distressed. But mark the overflowing kindness of Him who is asked. He not only grants those things which the disciples seek, but to those who follow Him, He supplies the bounty of a munificent hand, commanding food to be set before them; as it follows, But he said unto them, Give ye them to eat.
Teofilatto † 1107
Now He said not this as ignorant of their answer, but wishing to induce them to tell Him how much bread they had, that so a great miracle might be manifested through their confession, when the quantity of bread was made known.
san Cirillo di Alessandria † 444 d.C.
But this was a command which the disciples were unable to comply with, since they had with them but five loaves and two fishes. As it follows, And they said, We have no more but five loaves and two fishes; except we go and buy meat for all this people.
sant'Agostino † 430 d.C. de Con. Ev. l. ii. c. 46.
In these words indeed Luke has strung together in one sentence the answer of Philip, saying, Two hundred pennyworth of bread is not sufficient for them, but that every one may have a little, (John 6:9.) and the answer of Andrew, There is a lad here who has five loaves and two small fishes, as John relates. For when Luke says, We have no more but five loaves and two fishes, he refers to the answer of Andrew. But that which he added, Except we go and buy food for all the people, seems to belong to Philip’s answer, save that he is silent about the two hundred pennyworth, although this may be implied also in the expression of Andrew himself. For when he had said, There is a lad here who has five loaves and two fishes, he added, But what are these among so many? that is to say, unless we go and buy meat for all this people. From which diversity of words, but harmony of things and opinions, it is sufficiently evident that we have this wholesome lesson given us, that we must seek for nothing in words but the meaning of the speaker; and to explain this clearly, ought to be the care of all truthtelling authors whenever they relate any thing concerning man, or angel, or God.
san Cirillo di Alessandria † 444 d.C.
But that the difficulty of the miracle may be still more enhanced, the number of men is stated to have been by no means small. As it follows, And there were about five thousand men, besides women and children, (Mat. 14:21.) as another Evangelist relates.
Teofilatto † 1107
Our Lord teaches us, that when we entertain any one, we ought to make him sit down at meat, and partake of every comfort. Hence it follows, And he said to his disciples, &c.
sant'Agostino † 430 d.C. ubi sup.
That Luke says here, that the men were ordered to sit down by fifties, but Mark, by fifties and hundreds, does not matter, seeing that one spoke of a part, the other of the whole. But if one had mentioned only the fifties, and the other only the hundreds, they would seem to be greatly opposed to one another; nor would it be sufficiently distinct which of the two was said. But who will not admit, that one was mentioned by one Evangelist, the other by another, and that if more attentively considered it must be found so. But I have said thus much, because often certain things of this kind exist, which to those who take little heed and judge hastily appear contrary to one another, and yet are not so.
san Giovanni Crisostomo † 407 d.C. Hom. 49. in Matt.
And to make men believe that He came from the Father, Christ when He was about to work the miracle looked up to heaven. As it follows, Then he took the five loaves, &c.
san Cirillo di Alessandria † 444 d.C.
This also He did purposely for our sakes, that we may learn that at the commencement of a feast when we are going to break bread, we ought to offer thanks for it to God, and to draw forth the heavenly blessing upon it. As it follows, And he blessed, and brake.
san Giovanni Crisostomo † 407 d.C. ubi sup.
He distributes to them by the hands of His disciples, so honouring them that they might not forget it when the miracle was past. Now He did not create food for the multitude out of what did not exist, that He might stop the mouth of the Manichæans, who say that the creatures are independent (ἀλλοτριούντων. κτίσιν.) of Him; shewing that He Himself is both the Giver of food, and the same who said, Let the earth bring forth, &c.He makes also the fishes to increase, to signify that He has dominion over the seas, as well as the dry land. But well did He perform a special miracle for the weak, at the same time that He gives also a general blessing in feeding all the strong as well as the weak. And they did all eat, and were filled.
san Gregorio di Nissa † 395 d.C. Orat. Catech. Mag. c. 23.
For whom neither the heaven rained manna, nor the earth brought forth corn according to its nature, but from the unspeakable garner of divine power the blessing was poured forth. The bread is supplied in the hands of those who serve, it is even increased through the fulness of those who eat. The sea supplied not their wants with the food of fishes, but He who placed in the sea the race of fishes.
sant'Ambrogio † 397 d.C.
It is clear that the multitude were filled not by a scanty meal, but by a constant and increasing supply of food. You might see in an incomprehensible manner amid the hands of those who distributed, the particles multiplying which they broke not; the fragments too, untouched by the fingers of the breakers, spontaneously mounting up.
san Cirillo di Alessandria † 444 d.C.
Nor was this all that the miracle came to; but it follows, And there was taken up of the fragments that remained, twelve baskets, that this might be a manifest proof that a work of love to our neighbour will claim a rich reward from God.
Teofilatto † 1107
And that we might learn the value of hospitality, and how much our own store is increased when we help those that need.
san Giovanni Crisostomo † 407 d.C. ubi sup.
But He caused not loaves to remain over, but fragments, that He might shew them to be the remnants of the loaves, and these were made to be of that number, that there might be as many baskets as disciples.
sant'Ambrogio † 397 d.C.
After that she who received the type of the Church was cured of the issue of blood, and that the Apostles were appointed to preach the Gospel of the kingdom of God, the nourishment of heavenly grace is imparted. But mark to whom it is imparted. Not to the indolent, not to those in a city, of rank in the synagogue, or in high secular office, but to those who seek Christ in the desert.
san Beda † 735 d.C.
Who Himself having left Judæa, which by unbelief had bereft herself of the source of prophecy, in the desert of the Church which had no husband, dispenses the food of the word. But many companies of the faithful leaving the city of their former manner of life, and their various opinions, follow Christ into the deserts of the Gentiles.
sant'Ambrogio † 397 d.C.
But they who are not proud are themselves received by Christ, and the Word of God speaks with them, not about worldly things, but of the kingdom of God. And if any have ulcers of bodily passions, to these He willingly affords His cure. But every where the order of the mystery is preserved, that first through the remission of sins the wounds should be healed, but afterwards the nourishment of the heavenly table should plentifully abound.
san Beda † 735 d.C.
Now when the day was going down, he refreshes the multitudes, that is, as the end of the world approaches, or when the Sun of righteousness sets for us.
sant'Ambrogio † 397 d.C.
Although the multitude is not as yet fed with stronger food. For first, as milk, there are five loaves; secondly, seven; thirdly, the Body of Christ is the stronger food. But if any one fears to seek food, let him leave every thing that belongs to him, and listen to the word of God. But whoever begins to hear the word of God begins to hunger, the Apostles begin to see him hungering. And if they who eat, as yet know not what they eat, Christ knows; He knows that they cat not this world’s food, but the food of Christ. For they did not as yet know that the food of a believing people was not to be bought and sold. Christ knew that we are rather to be bought with a ransom, but His banquet to be without price.
san Beda † 735 d.C.
The Apostles had only got but the five loaves of the Mosaic law, and the two fishes of each covenant, which were covered in the secret place of obscure mysteries, as in the waters of the deep. But because men have five external senses, the five thousand men who followed the Lord signify those who still live in worldly ways, knowing well how to use the external things they possess. For they who entirely renounce the world are raised aloft in the enjoyment of His Gospel feast. But the different divisions of the guests, indicate the different congregations of Churches throughout the world, which together compose the one Catholic.
sant'Ambrogio † 397 d.C.
But here the bread which Jesus brake is mystically indeed the word of God, and discourse concorning Christ, which when it is divided is increased. For from these few words, He ministered abundant nourishment to the people. He gave us words like loaves, which while they are tasted by our mouth are doubled.
san Beda † 735 d.C.
Now our Saviour does not create new food for the hungry multitudes, but He took those things which the disciples had and blessed them, since coming in the flesh He preaches nothing else than what had been foretold, but demonstrates the words of prophecy to be pregnant with the mysteries of grace; He looks towards heaven, that thither He may teach us to direct the eye of the mind, there to seek the light of knowledge; He breaks and distributes to the disciples to be placed before the multitude, because He revealed to them the Sacraments of the Law and the Prophets that they might preach them to the world.
sant'Ambrogio † 397 d.C.
Not without meaning are the fragments which remained over and above what the multitudes had eaten, collected by the disciples, since those things which are divine you may more easily find among the elect than among the people. Blessed is he who can collect those which remain over and above even to the learned. But for what reason did Christ fill twelve baskets, except that He might solve that word concerning the Jewish people, His hands served in the basket? (Ps. 81:6.) that is, the people who before collected mud for the pots, now through the cross of Christ gather up the nourishment of the heavenly life. Nor is this the office of few, but all. For by the twelve baskets, as if of each of the tribes, the foundation of the faith is spread abroad.
san Beda † 735 d.C.
Or by the twelve baskets the twelve Apostles are figured, and all succeeding teachers, despised indeed by men without, but within loaded with the fragments of saving food.
Il testo latino
Augustinus de Cons. Evang
Matthaeus et Marcus ex praecedentium occasione narrant quemadmodum sit Ioannes ab Herode occisus; Lucas autem qui iam longe supra de passione Ioannis narraverat, postquam commemoravit illam Herodis haesitationem de domino quisnam esset, continuo subiungit et reversi apostoli narraverunt illi quae fecerunt
Beda
Non solum autem narrant quae ipsi fecerunt, et docuerunt; sed etiam quae Ioannes eis in docendo occupatis sit passus, vel sui, vel eiusdem Ioannis ei discipuli renuntiant, sicut Matthaeus insinuat
Isidorus
Quia vero dominus viros sanguinum abominatur, et commorantes cum eis, si a propriis criminibus non discedant, post occisionem Baptistae deserens occisores, discessit; unde sequitur et assumptis illis, secessit seorsum in locum desertum, qui est Bethsaidae
Beda
Est autem Bethsaida in Galilaea civitas Andreae, et Petri, et Philippi apostolorum, prope stagnum Genezareth. Non autem timore mortis hoc egit, ut quidam arbitrantur, sed parcens inimicis suis, ne homicidio homicidium iungerent; simul et opportunum suae passionis tempus expectans
Chrysostomus in Matthaeum
Non autem prius, sed relato sibi quod acciderat, discessit, manifestans per singula carnis veritatem
Theophylactus
In desertum autem locum abiit dominus, quia operaturus erat miraculum panum: ne quis diceret: de civitate prope existente oblati sunt panes
Chrysostomus
Vel vadit in desertum locum, ut nemo sequeretur. Sed nec sic plebs discessit, sed comitatur ipsum; unde sequitur quod cum cognovissent turbae, secutae sunt illum
Cyrillus
Hi quidem postulantes a Daemonibus liberari, hi vero languorum remotionem; necnon quos eius oblectabat doctrina, illum attentissime visitabant
Beda
Ipse autem ut potens piusque salvator, excipiendo fatigatos, docendo inscios, sanando aegrotos, reficiendo ieiunos, quantum devotione credentium delectetur, insinuat; unde sequitur et excepit illos, et loquebatur illis de regno Dei, et eos qui cura indigebant sanabat
Theophylactus
Ut addiscas, quod quae secundum nos est sapientia, dividitur verbo et opere; et quod decet dicere operata, et operari dicta. Reclinante autem die, discipuli iam incipientes aliorum curam habere, turbae miserentur, unde sequitur dies autem coeperat declinare, et accedentes duodecim dixerunt illi: dimitte turbas, ut euntes in castella villasque quae circa sunt, divertant et inveniant escas: quia hic in loco deserto sumus
Cyrillus
Sicut enim dictum est, diversarum passionum postulabant remedia: et quia videbant discipuli solo nutu posse perfici quod infirmi petebant, dicunt: dimitte eos, ne amplius anxientur. Aspice autem exuberantem mansuetudinem eius qui rogatur: non enim illa tantum largitur quae postulant discipuli, sed sequentibus ipsum adjicit bona munificae dexterae, mandans eis escas exhiberi; unde sequitur ait autem ad illos: vos date illis manducare
Theophylactus
Non autem hoc dicit eorum responsionem ignorans, sed volens ipsos inducere ut dicerent quot panes haberent; et sic magnum ostenderetur ex eorum confessione miraculum, panum quantitate audita
Cyrillus
Sed quod mandabatur, intolerabile discipulis erat, quod non habebant penes se nisi quinque panes et duos pisces; unde sequitur at illi dixerunt: non sunt nobis plusquam quinque panes et duo pisces, nisi forte nos emamus in omnem hanc turbam escas
Augustinus de Cons. Evang
In quibus quidem verbis Lucas in unam sententiam constrinxit responsionem Philippi dicentis: ducentorum denariorum panes non sufficiunt eis, ut unusquisque modicum quid accipiat, et responsionem Andreae dicentis: est puer unus hic, qui habet quinque panes hordeaceos et duos pisces, ut narrat Ioannes. Quod enim ait non sunt nobis plusquam quinque panes et duo pisces, ad Andreae retulit responsionem; quod vero adiunxit nisi forte nos eamus, et emamus in omnem hanc turbam escas, videtur ad responsionem Philippi pertinere, nisi quod de ducentis denariis tacuit: quamquam et in ipsius Andreae sententia hoc posset intelligi; cum enim dixisset: est puer unus hic qui habet quinque panes hordeaceos et duos pisces, adiunxit: sed haec quid sunt inter tantos? Hoc est dicere nisi forte nos eamus, et emamus in omnem hanc turbam escas. Ex qua varietate verborum, rerum autem sententiarumque concordia, satis apparet salubriter nos doceri, nihil quaerendum in verbis nisi loquentium voluntatem; cui demonstrandae invigilare debent omnes veridici narratores, cum de homine, vel de Angelo, vel de Deo aliquid narrant
Cyrillus
Ut autem adhuc ad magis ardua feratur miraculum, ostenditur non parva fuisse multitudo virorum, cum sequitur erant autem viri fere quinque millia, exceptis scilicet mulieribus atque pueris, ut alius Evangelista refert
Theophylactus
Docet autem dominus quod decet cum hospitamur aliquem, reclinare ipsum, et omnis consolationis participem facere; unde sequitur ait autem ad discipulos suos: facite illos discumbere per convivia quinquagenos: et ita fecerunt; et discumbere fecerunt omnes
Augustinus de Cons. Evang
Quod Lucas hic dicit, quinquagenos iussos esse discumbere, Marcus vero quinquagenos et centenos, ideo non movet, quia unus partem dixit, alter totum. Verum si alius de quinquagenis tantum commemoraret, alius de centenis, valde videretur esse contrarium, nec satis dignosceretur utrumque dictum esse. Unum autem ab altero, alterum ab altero esse commemoratum, et tamen attentius consideratum inveniri debuisse quis non fateatur? Hoc ideo dixi, quia existunt saepe aliqua eiusmodi quae parum intendentibus temere iudicantibus contraria videantur, et non sint
Chrysostomus in Matthaeum
Et quia credendum erat Christum venisse a patre, facturus miraculum, aspexit in caelum; unde sequitur acceptis autem quinque panibus et duobus piscibus, respexit in caelum
Cyrillus
Hoc etiam dispensative pro nobis fecit: ut discamus quod in principio mensae, cum frangere debemus panem, debemus Deo offerre et elicere super ipsum benedictionem supernam; unde sequitur et benedixit, et fregit, et discipulis suis distribuit, ut ponerent ante turbas
Chrysostomus in Matthaeum
Dat quidem eis per manus discipulorum, honorando eos, et ne dent oblivioni iam peracto miraculo. Non autem ex non entibus facit escas ad pascendum turbas, ut obturet os Manichaei asserentis alienam esse ab eo creaturam, ostendens se esse victualium largitorem, et eum qui dixit: germinet terra. Multiplicat quoque pisces, ad significandum quod tam mari quam aridae dominabatur. Bene autem in languentibus speciale peregit miraculum; agit et beneficium generale, alens omnes etiam non languentes; unde sequitur et manducaverunt omnes, et saturati sunt
Gregorius Nyssenus
Quibus nec caelum fluebat manna, nec tellus iuxta sui naturam producens frumentum, eorum satisfaciebat egestati; sed ex ineffabilibus horreis divinae potentiae beneficium affluebat. Panis paratur factus in manibus ministrantium, necnon per saturitatem edentium augmentatur. Esum etiam piscium eorum necessitati non administrabat mare; sed ille qui in mari piscium genus inseruit
Ambrosius
Non exiguo, sed multiplicato cibo populum liquet esse satiatum. Vides incomprehensibili quodam ritu inter dividentium manus, quas non fregerant multiplicare particulas, et intacta frangentium digitis sponte sua fragmenta subripere
Cyrillus
Nec usque ad hoc tantum pervenit miraculum, sed sequitur et sublatum est quod superfuit eis fragmentorum cophini duodecim: ut hinc esset manifesta certificatio quod opus caritatis in proximos uberem vindicet retributionem a Deo
Theophylactus
Et ut addisceremus quantum hospitalitas potest, et quantum augentur nostra, cum indigentibus subvenimus
Chrysostomus in Matthaeum
Fecit autem superabundare non panes, sed fragmenta; ut ostendat illorum panum esse reliquias, quae tot factae sunt, ut totidem essent cophini quot et discipuli
Ambrosius
Mystice autem postquam illa quae Ecclesiae typum accepit, a fluxu curata est sanguinis, posteaquam apostoli ad evangelizandum sunt destinati, gratiae caelestis impartitur alimentum. Sed quibus impartiatur adverte: non otiosis, non in civitate, quasi in synagoga, vel saeculari dignitate residentibus, sed inter deserta quaerentibus Christum
Beda
Qui derelicta Iudaea, quae prophetiae non credendo, sibi caput abstulerat, in deserto Ecclesiae, quae virum non habebat, verbi pabula largitur. Petentem vero deserta gentium Christum, multae fidelium catervae, relictis moenibus priscae conversationis variorum dogmatum, sequuntur
Ambrosius
Qui autem non fastidiunt, ipsi excipiuntur a Christo; et cum ipsis loquitur Dei verbum, non de saecularibus, sed de regno: et qui corporalis gerunt ulcera passionis, his medicinam suam libenter indulget. Ubique autem mysterii ordo servatur: ut prius per remissionem peccatorum vulneribus medicina tribuatur, postea vero alimonia mensae caelestis exuberet
Beda
Die autem declinante turbam reficit, idest fine saeculorum appropinquante, vel cum sol iustitiae pro nobis occubuit
Ambrosius
Quamquam nondum validioribus haec turba reficiatur alimentis: primum enim in modum lactis quinque sunt panes; secundum septem; tertium ipsum corpus Christi est esca solidior. Si quis autem petere cibum veretur, ipse relictis suis omnibus festinet ad Dei verbum. Dum autem aliquis audire incipit Dei verbum, incipit esurire. Incipiunt apostoli esurientem videre; et si illi adhuc non intelligant quid esuriant, intellexit Christus: scit quod non saecularem cibum esuriant, sed cibum Christi: nondum enim intellexerant apostoli cibum credentis non esse venalem. Noverat Christus nos potius esse redimendos, suas vero epulas esse gratuitas
Beda
Nondum autem erant apostolis nisi quinque panes Mosaicae legis, et duo pisces utriusque testamenti; quae in abdito mysteriorum latentium, quasi aquis abyssi tegebantur. Quia vero quinque sunt exteriores hominis sensus, quinque millia viri dominum secuti, designant eos qui in saeculari adhuc habitu positi, exterioribus, quae possident, bene uti noverunt; qui quinque panibus aluntur, quia tales necesse est legalibus adhuc praeceptis instrui: nam qui mundo ad integrum renuntiant, evangelica refectione sublimes sunt. Diversi autem convivantium discubitus designant diversos per orbem terrarum Ecclesiarum conventus qui unam Catholicam faciunt
Ambrosius
Hic vero panis, quem frangit Iesus, mystice quidem Dei verbum est, et sermo de Christo; qui cum dividitur augetur; de paucis enim sermonibus, populis redundantem alimoniam ministravit. Dedit sermones nobis velut panes, qui nostro dum libantur ore, geminantur
Beda
Turbis autem esurientibus salvator non nova creat cibaria; sed acceptis his quae habuerunt discipuli benedicit: quia veniens in carne, non alia quam praedicta sunt praedicat; sed prophetiae dicta mysteriis gratiae gravida demonstrat. Respicit in caelum, ut illuc dirigendam mentis aciem, ibi lucem scientiae doceat esse quaerendam. Frangit, et ante turbas ponenda distribuit discipulis: quia legis et prophetiae sacramenta eis, ut per mundum praedicent, patefecit
Ambrosius
Non otiose autem quae turbae supersunt, a discipulis colliguntur: quia ea quae divina sunt, apud electos facilius possis quam apud populos reperire. Beatus ille qui potest colligere quae etiam doctis supersunt. Qua ratione autem cophinos Christus duodecim implevit, nisi ut illud populi Iudaici solveret, quia manus eius in cophino servierunt? Hic est populus, qui ante lutum in cophinis colligebat, sed iam per crucem Christi vitae caelestis operatur alimoniam. Nec paucorum hoc munus, sed omnium est: nam per duodecim cophinos, tamquam tribuum singularum, fidei firmamentum redundat
Beda
Vel per cophinos duodecim apostoli figurantur, et omnes sequentes doctores; foris quidem hominibus despecti, sed intus salutaris cibi reliquiis cumulati
9:18
san Cirillo di Alessandria † 444 d.C.
Our Lord having retired from the multitude, and being in a place apart, was engaged in prayer. As it is said, And it came to pass, as he was alone praying. For He ordained Himself as an example of this, instructing His disciples by an easy method of teaching. For I suppose the rulers of the people ought to be superior also in good deeds, to those that are under them, ever holding converse with them in all necessary things, and treating of those things in which God delights.
san Beda † 735 d.C.
Now the disciples were with the Lord, but He alone prayed to the Father, since the saints may be joined to the Lord in the bond of faith and love, but the Son alone is able to penetrate the incomprehensible secrets of the Father’s will. Every where then He prays alone, for human wishes comprehend not the counsel of God, nor can any one be a partaker with Christ of the deep things of God.
san Cirillo di Alessandria † 444 d.C.
Now His engaging in prayer might perplex His disciples. For they saw Him praying like a man, Whom before they had seen performing miracles with divine power. In order then to banish all perplexity of this kind, He asks them this question, not because He did not know the reports which they had gathered from without, but that He might rid them of the opinion of the many, and instil into them the true faith. Hence it follows, And he asked them, saying, Whom say the people that I am?
san Beda † 735 d.C.
Rightly does our Lord, when about to enquire into the faith of the disciples, first inquire into the opinion of the multitudes, lest their confession should appear not to be determined by their knowledge, but to be formed by the opinion of the generality, and they should be considered not to believe from experience, but like Herod to be perplexed by different reports which they heard.
sant'Agostino † 430 d.C. de Con. Ev. l. ii. c. 53.
Now it may raise a question, that Luke says that our Lord asked His disciples, Whom do men say that I am, at the same time that He was alone praying, and they also were with Him; whereas Mark says, that they were asked this question by our Lord on the way; but this is difficult only to him who never prayed on the way.
sant'Ambrogio † 397 d.C.
But it is no trifling opinion of the multitude which the disciples mention, when it is added, But they answering said, John the Baptist, (whom they knew to be beheaded;) but some say, Elias, (whom they thought would come,) but others say that one of the old Prophets is risen again. But to make this enquiry belongs to a different kind of wisdom from ours, for if it were enough for the Apostle Paul to know nothing but Christ Jesus, and Him crucified, what more can I desire to know than Christ? (1 Cor. 2:2.)
san Cirillo di Alessandria † 444 d.C.
But mark the subtle skill of the question. For he directs them first to the praises of strangers, that having overthrown these, He might beget in them the right opinion. So when the disciples had given the opinion of the people, He asks them their own opinion; as it is added, And He said unto them, Whom say ye that I am? How marked is ye! He excludes them from the other, that they may avoid their opinions; as if He said, Ye who by my decree are called to the Apostleship, the witnesses of my miracles, whom do ye say that I am? But Peter anticipated the rest, and becomes the mouthpiece of the whole company, and launching forth into the eloquence of divine love, utters the confession of faith, as it is added, Peter answering said, The Christ of God. He says not merely that He was Christ of God, but now He uses the article. Hence it is in the Greek, τὸν χριστόν. For many divinely accounted persons are in diverse ways called Christs, for some were anointed kings, some prophets. But we through Christ have been anointed by the holy Spirit, have obtained the name of Christ. But there is only one who is the Christ of God and the Father, He alone as it were having His own Father who is in heaven. And so Luke agrees indeed in the same opinion as Matthew, who relates Peter to have said, Thou art Christ, the Son of the living God, but speaking briefly Luke says that Peter answered, the Christ of God.
sant'Ambrogio † 397 d.C.
In this one name there is the expression both of His divinity and incarnation, and the belief of His passion. He has therefore comprehended every thing, having expressed both the nature and the name wherein is all virtue. (summa virtutum)
san Cirillo di Alessandria † 444 d.C.
But we must observe, that Peter most wisely confessed Christ to be one, against those who presumed to divide Immanuel into two Christs. For Christ did not enquire of them, saying, Whom do men say the divine Word is? but the Son of man, whom Peter confessed to be the Son of God. Herein then is Peter to be admired, and thought worthy of such chief honour, seeing that Him whom he marvelled at in our form, he believed to be the Christ of the Father, that is to say, that the Word which proceeded of the Father’s Substance was become man.
sant'Ambrogio † 397 d.C.
But our Lord Jesus Christ was at first unwilling to be preached, lest an uproar should arise; as it follows, And he straitly charged them, and commanded them to tell no man any thing. For many reasons He commands His disciples to be silent; to deceive the prince of this world, to reject boasting, to teach humility. Christ then would not boast and dost thou boast who art of ignoble birth? Likewise He did it to prevent rude and as yet imperfect disciples from being oppressed with the wonder of this awful announcement. They are then forbid to preach Him as the Son of God, that they might afterwards preach Him crucified.
san Giovanni Crisostomo † 407 d.C. Hom. 54. in Matt.
Timely also was our Lord’s command that no one should tell that He was Christ, in order that when offences should be taken away and the sufferings of the cross completed, a proper opinion of Him might be firmly rooted in the minds of the hearers. For that which has once taken root and afterwards been torn up. when fresh planted will scarcely ever be preserved. But that which when once planted continues undisturbed, grows up securely. For if Peter was offended merely by what he heard, what would be the feelings of those many who, after they had heard that He was the Son of God, saw Him crucified, and spit upon?
san Cirillo di Alessandria † 444 d.C.
It was the duty then of the disciples to preach Him throughout the world. For this was the work of those who were chosen by Him to the office of the Apostleship. But as holy Scripture bears witness, There is a time for every thing. For it was fitting that the cross and resurrection should be accomplished, and then should follow the preaching of the Apostles; as it is spoken, saying, The Son of man must needs suffer many things.
sant'Ambrogio † 397 d.C.
Perhaps because the Lord knew that the disciples would believe even the difficult mystery of the Passion and Resurrection, He wished to be Himself the proclaimer of His own Passion and Resurrection.
Il testo latino
Cyrillus
Sequestratus a populis dominus et seorsum positus vacabat orationibus; unde dicitur et factum est cum solus esset orans, erant cum illo et discipuli. Formam enim in hoc seipsum constituebat, docens discipulos artem facilem doctrinalium dogmatum: reor enim oportere populorum antistites etiam meritis praeesse subditis suis, in rebus necessariis iugiter conversantes, et illa tractantes quibus Deus placatur
Beda
Aderant autem discipuli domino; sed ipse patrem solus oravit: quia possunt sancti domino fidei amorisque societate coniungi. Ubique solus obsecrat, quia Dei consilium humana vota non capiunt, nec quisquam potest interiorum particeps esse cum Christo
Cyrillus
Poterat autem orationis negotium turbare discipulos: videbant enim humanitus orare quem olim viderant auctoritate divina peragentem miracula. Ut igitur huiusmodi propelleret turbationem, eos interrogat, non quia nesciret ab exterioribus sibi collata praeconia, sed ut eos a plurium opinione auferret, et rectam fidem eis insereret; unde sequitur et interrogavit illos dicens: quem me dicunt esse turbae?
Beda
Pulchre dominus fidem discipulorum exploraturus, prius turbarum sententiam interrogat, ne illorum confessio, non veritatis agnitione probata, sed vulgi videatur opinione formata; nec comperta credere, sed instar Herodis de auditis haesitare putentur
Augustinus de Cons. Evang
Potest autem illud movere quod Lucas dominum interrogasse discipulos suos, quem illum dicerent homines, tunc dixit cum esset solus orans, et adessent etiam ipsi: porro autem Marcus in via dicit illos hoc ab eodem interrogatos. Sed hoc eum movet, quia nunquam oravit in via
Ambrosius
Non est autem otiosa turbae opinio quam discipuli respondent, cum subditur at illi responderunt, et dixerunt: alii Ioannem Baptistam, quem decollatum sciebant; alii autem Eliam, quem venturum putabant; alii autem, quia propheta unus de prioribus surrexit. Sed hoc quaerere alterius prudentiae est: nam si Paulo apostolo satis est nihil scire nisi Christum Iesum, et hunc crucifixum, quid amplius mihi desiderandum est scire quam Christum?
Cyrillus
Vide autem in interrogationibus elegantiam. Dirigit enim prius eos ad extrinsecas laudes, ut eis evulsis veram opinionem generet. Unde cum dixissent discipuli plebis opinionem, eorum sententiam interrogat, cum subditur dicit autem illis: vos autem quem me esse dicitis? O quam praecipuum illud vos. Excipit eos ab aliis, ut eorum vitent opiniones; quasi dicat: vos, qui censura mea vocati estis ad apostolatum, testes miraculorum meorum, quem me esse dicitis? Praevenit autem Petrus ceteros, fitque os totius collegii, eructatque divini amoris eloquia, profertque fidei confessionem, cum dicitur respondens autem Petrus dixit: Christum Dei. Non ait simpliciter eum esse Christum Dei, sed magis cum articulo Christum illum Dei: unde in Graeco habetur ton christon. Nam plures divinitus uncti, diversimode vocati sunt Christi. Quidam enim uncti fuerunt in reges, quidam in prophetas; nos autem per Christum sancto peruncti spiritu, nomen obtinuimus Christi; sed unus solus est qui est Christus Dei et patris, quasi ipso solo proprium habente patrem, qui in caelis est: et sic Lucas concordat quidem in sententiis cum Matthaeo, qui narravit Petrum dixisse: tu es Christus filius Dei vivi; sed utens breviloquio, ait eum dixisse Christum Dei
Ambrosius
In uno enim hoc nomine et divinitatis et incarnationis expressio, et fides est passionis. Complexus est itaque omnia qui et naturam et nomen expressit, in quo summa virtutum est
Cyrillus
Sed notandum, quod unum confessus est esse Christum prudentissimus Petrus contra praesumentes Emmanuelem in duos christos dividere. Neque enim sciscitatus est eos, dicens quem dicunt homines esse divinum verbum, sed filium hominis? Quem Petrus confessus est esse filium Dei. In hoc ergo admirandus est, et dignus factus tam praecipuis honoribus, quia quem admiratus est in forma nostra, hunc credidit esse Christum patris, scilicet hominem factum verbum, quod processit de patris substantia
Ambrosius
Dominus autem Iesus Christus praedicari se primo noluit, ne ullus strepitus nasceretur; unde sequitur at ille increpans eos, praecepit ne cui dicerent. Multis ex causis iubet tacere discipulos: ut fallat principem mundi, ut declinet iactantiam, doceat humilitatem. Ergo Christus noluit gloriari; et tu, qui ignobilis natus es, gloriaris? Simul ne rudes et imperfecti adhuc discipuli maximae praedicationis molibus opprimantur. Prohibentur ergo evangelizare eum Dei filium, ut evangelizarent postea crucifixum
Chrysostomus in Matthaeum
Opportune etiam dominus tunc vetuit nulli dicere quod ipse esset Christus, quatenus sublatis de medio scandalis, et crucis consummato patibulo, habitualiter imprimeretur audientium menti conveniens de eo opinio; nam radicatum semel, et postmodum evulsum, vix unquam denuo insitum retinebitur; quod autem semel insitum perseverat immobile, de facili concrescit. Nam si Petrus ex solo auditu scandalizatus est, quid quamplures paterentur, cum audissent filium Dei esse, viderent autem crucifixum et consputum?
Cyrillus
Oportebat ergo discipulos eum ubique terrarum praedicare (hoc enim erat opus electorum ab eo ad apostolatus officium): sed, ut sacra Scriptura testatur, tempus est unicuique rei. Decebat enim ut crux et resurrectio impleretur, et sic sequeretur apostolorum praedicatio; unde sequitur dicens, quia oportet filium hominis multa pati, et reprobari a senioribus, et principibus sacerdotum et Scribis, et occidi, et tertia die resurgere
Ambrosius
Fortasse, quia sciebat dominus difficile passionis et resurrectionis mysterium etiam discipulos credituros, ipse voluit esse suae passionis et resurrectionis assertor
9:23
san Cirillo di Alessandria † 444 d.C. non occ.
Great and noble leaders provoke the mighty in arms to deeds of valour, not only by promising them the honours of victory, but by declaring that suffering is in itself glorious. Such we see is the teaching of the Lord Jesus Christ. For He had foretold to His disciples, that He must needs suffer the accusations of the Jews, be slain, and rise again on the third day. Lest then they should think that Christ indeed was to suffer persecution for the life of the world, but that they might lead a soft life, He shews them that they must needs pass through similar struggles, if they desired to obtain His glory. Hence it is said, And he said unto all.
san Beda † 735 d.C.
He rightly addressed Himself to all, since He treats of the higher things (which relate to the belief in His birth and passion) apart with His disciples.
san Giovanni Crisostomo † 407 d.C. Hom. 55. in Matt.
Now the Saviour of His great mercy and lovingkindness will have no one serve Him unwillingly and from constraint, but those only who come of their own accord, and are grateful for being allowed to serve Him. And so not by compelling men and putting a yoke upon them, but by persuasion and kindness, He draws unto Him every where those who are willing, saying, If any man will, &c.
san Basilio Magno † 379 d.C. in Cons. Mon. cap. 4.
But He has left His own life for an example of blameless conversation to those who are willing to obey Him; as He says, Come after me, meaning thereby not a following of His body, for that would be impossible to all, since our Lord is in heaven, but a due imitation of His life according to their capacities.
san Beda † 735 d.C.
Now unless a man renounces himself, he comes not near to Him, who is above him; it is said therefore, Let him deny himself.
san Basilio Magno † 379 d.C. in reg. fus. int. 6.
A denial of one’s self is indeed a total forgetfulness of things past, and a forsaking of his own will and affection.
Origene † 253 d.C. in Matt. tom. 12.
A man also denies himself when by a sufficient alteration of manners or a good conversation he changes a life of habitual wickedness. He who has long lived in lasciviousness, abandons his lustful self when he becomes chaste, and in like manner a forsaking of any crimes is a denial of one’s self.
san Basilio Magno † 379 d.C. ubi sup.
Now a desire of suffering death for Christ and a mortification of one’s members which are upon the earth, and a manful resolution to undergo any danger for Christ, and an indifference towards the present life, this it is to take up one’s cross. Hence it is added, And let him take up his cross daily.
Teofilatto † 1107
By the cross, He speaks of an ignominious death, meaning, that if any one will follow Christ, he must not for his own sake flee from even an ignominious death.
san Gregorio Magno † 604 d.C. Hom. 32. in Ev
In two ways also is the cross taken up, either when the body is afflicted through abstinence, or the mind; touched by sympathy.
Un espositore greco Isaac. Monac.
He rightly joins these two, Let him deny himself, and let him take up his cross, for as he who is prepared to ascend the cross conceives in his mind the intention of death, and so goes on thinking to have no more part in this life, so he who is willing to follow our Lord, ought first to deny himself, and so take up his cross, that his will may be ready to endure every calamity.
san Basilio Magno † 379 d.C. ubi sup. lnt. 8.
Herein then stands a man’s perfection, that he should have his affections hardened, even towards life itself, and have ever about him the answer (ἀποκρίμα.) of death a, that he should by no means trust in himself. (2 Cor. 1:9.) But perfection takes its beginning from the relinquishment of things foreign to it; suppose these to be possessions or vain-glory, or affection for things that profit not.
san Beda † 735 d.C.
We are bid then to take up the cross of which we have above spoken, and having taken it, to follow our Lord who bore His own cross. Hence it follows, And let him follow me.
Origene † 253 d.C. ut sup.
He assigns the cause of this when He adds, For whosoever will save his life shall lose it; that is, whosoever will according to the present life keep his own soul fixed on things of sense, the same shall lose it, never reaching to the bounds of happiness. But on the other hand He adds, but whosoever shall lose his life for my sake, shall save it. That is, whosoever forsakes the things of sense looking upon truth, and exposes himself to death, as it were losing his life for Christ, shall the rather save it. If then it is a blessed thing to save our life, (with regard to that safety which is in God,) there must be also a certain good surrender of life which is made by looking upon Christ. It seems also to me from resemblance to that denying of one’s self which has been before spoken of, that it becomes us to lose a certain sinful life of ours, to take up that which is saved by virtue.
san Cirillo di Alessandria † 444 d.C. non occ.
But that incomparable exercise of the passion of Christ, which surpasses the delights and precious things of the world, is alluded to when he adds, What is a man advantaged, if he gain the whole world and lose himself, or be a cast away? As if he says, When a man, through his looking after the present delights, gains pleasure, and refuses indeed to suffer, but chooses to live splendidly in his riches, what advantage will he get then, when he has lost his soul? For the fashion of this world passeth away, and pleasant things depart as a shadow. (1 Cor. 7:31. Sap. 5:9.) For the treasures of ungodliness shall not profit, but righteousness snatches a man from death. (Prov. 10:2.)
san Gregorio Magno † 604 d.C. Hom. 32. in Ev.
Since then the holy Church has one time of persecution, another time of peace, our Lord has noticed both times in His command to us. For at the time of persecution we must lay down our soul, that is our life, which He signified, saying, Whosoever shall lose his life. But in time of peace, those things which have the greatest power to subdue us, our earthly desires, must be vanquished; which He signified, saying, What does it profit a man, &c. Now we commonly despise all fleeting things, but still we are so checked by that feeling of shame so common to man, that we are yet unable to express in words the uprightness which we preserve in our hearts. But to this wound the Lord indeed subjoins a suitable application, saying, For whoever shall be ashamed of me and my words, of him shall the Son of man be ashamed.
Teofilatto † 1107
He is ashamed of Christ who says, Am I to believe on Him that is crucified? He also is ashamed of His words who despises the simplicity of the Gospel. But of him shall the Lord be ashamed in His kingdom, in the same manner as if a master of a household should have a bad servant, and be ashamed to have him.
san Cirillo di Alessandria † 444 d.C.
Now he strikes fear into their hearts, when He says that He will descend from heaven, not in His former humility and condition proportioned to our capacities for receiving Him, but in the glory of the Father, with the Angels ministering unto Him. For it follows, When he shall come in his own glory, and his Father’s, and of the holy angels. Awful then and fatal will it be, to be branded as an enemy, and slothful in business, when so great a Judge shall descend with the armies of Angels standing round Him. But from this you may perceive, that though He has taken to Himself our flesh and blood, the Son is no less God, seeing that He promises to come in the glory of God the Father, and that Angels shall minister to Him as the Judge of all, Who was made man like unto us.
sant'Ambrogio † 397 d.C.
Now our Lord while He ever raises us to look to the future reward of virtue, and teaches us how good it is to despise worldly things, so also He supports the weakness of the human mind by a present recompense. For it is a hard thing to take up the cross, and expose your life to danger and your body to death; to give up what you are, when you wish to be what you are not; and even the loftiest virtue seldom exchanges things present for future. The good Master then, lest any man should be broken down by despair or weariness, straightway promises that He will be seen by the faithful, in these words, But I say unto you, There are some standing here who shall not taste of death till they see the kingdom of God.
Teofilatto † 1107
That is, the glory in which the righteous shall be. Now He said this of His transfiguration, which was the type of the glory to come; as if He said, There are some standing here, Peter, James, and John, who shall not reach death before they have seen at the time of My transfiguration what will be the glory of those who confess Me.
san Gregorio Magno † 604 d.C. Hom. 32. in Ev.
Or, by the kingdom of God in this place, is meant the present Church; and some of His disciples were to live in the body up to that time, when they should behold the Church of God built and raised up against the glory of the world.
sant'Ambrogio † 397 d.C.
If then we also wish not to fear death, let us stand where Christ is. For they only cannot taste death who are able to stand with Christ, wherein we may consider from the nature of the very word, that they will not experience even the slightest perception of death, who are thought worthy to obtain union with Christ. At least let us suppose that the death of the body is tasted by touch, the life of the soul preserved by possession; for here not the death of the body, but of the soul, is denied.
Il testo latino
Cyrillus
Ducum magnanimi strenuos in armis ad audaciam provocant, non solum eis honores pollicendo victoriae, sed etiam ipsum pati generosum esse fatentes. Tale quid videmus docere dominum Iesum Christum. Praedixerat enim apostolis quod oporteret eum perpeti Iudaeorum calumnias, occidi, et tertia die resurgere. Ne igitur putarent Christum quidem passurum persecutiones pro vita mundi, eis vero licere laetam vitam ducere; ostendit quod necessario per aequa certamina gradi decet cupientes eius gloriam obtinere; unde dicitur dicebat autem ad omnes
Beda
Pulchre posuit ad omnes: quia superiora, quae ad fidem dominicae nativitatis vel passionis pertinent, cum solis discipulis seorsum egit
Chrysostomus in Matthaeum
Cum autem salvator sit pius et benignus, nullum invitum aut coactum habere vult famulum, sed spontaneos, et gratias agentes ei pro famulatu; et ideo neminem cogendo, aut necessitatem imponendo, sed persuadendo et benefaciendo, universos volentes attrahit, dicens si quis vult
Basilius
Vitam autem propriam in formam optimae conversationis tradidit volentibus ei obedire, cum dicit post me venire; non obsecutionem corporalem insinuans: esset enim in omnibus impossibilis, domino iam in caelis existente: sed debitam conversationis pro posse imitationem
Beda
Nisi autem quis a semetipso deficiat, ad eum qui supra ipsum est non appropinquat; unde dicitur abneget semetipsum
Basilius
Abnegatio quidem sui ipsius est totalis praeteritorum oblivio, et recessus a propriis voluntatibus
Origenes
Abnegat etiam aliquis seipsum, dum vitam prius in malitia consuetam alteratione debita commutat: puta qui dudum in lascivia vixerat, abnegat semetipsum lascivum, cum fit castus; et similiter abstinentia cuiuslibet criminis, suipsius abnegatio est
Basilius
Appetitus autem mortis tolerandae pro Christo, et mortificatio membrorum, quae sunt super terram, et viriliter disponi ad omne periculum sustinendum pro Christo, et non affici quemquam ad vitam praesentem, hoc est tollere crucem suam; unde subditur et tollat crucem suam quotidie
Theophylactus
Crucem hic dicit mortem exprobrabilem, innuens quod si quis vult Christum sequi, non debet effugere propter ipsum etiam exprobrabilem mortem
Gregorius in Evang
Duobus etiam modis crux tollitur: dum aut per abstinentiam affligitur corpus, aut per compassionem afficitur animus
Graecus
Recte autem coniungit haec duo: abneget semetipsum, et tollat crucem suam. Sicut enim qui paratus est ascendere crucem, sumit in mente sua mortis intentionem, sicque vadit ut non aestimans amplius hanc vitam participare; ita qui sequi vult dominum, primo debet abnegare seipsum, et sic tollere crucem, ut eius voluntas sit prompta ad omnem miseriam sustinendam
Basilius
In hoc igitur consistit perfectio, ut impassibiliter se habeat secundum affectum etiam ad ipsum vivere, et habeat in promptu mortis responsum, ut nequaquam in seipso confidat. Sumit autem exordium perfectio ab exteriorum alienatione, puta possessionum, vel inanis gloriae, vel praecise affectionis inutilium rerum
Beda
Praedictam igitur crucem et quotidie tollere, et ea sumpta dominum sequi iubemur, qui crucem propriam baiulavit; unde sequitur et sequatur me
Origenes
Huius autem causam assignat subdens qui enim voluerit animam suam salvam facere, perdet illam; idest, qui vult secundum vitam praesentem vivere, et propriam animam in sensibilibus conservare, hic eam perdet, non ducens eam ad terminos beatitudinis. E contrario autem subdit nam qui perdiderit animam suam propter me, salvam faciet illam; idest, qui negligit sensibilia intuitu veritatis, exponens se morti, hic tamquam animam perdens pro Christo, eam potius salvabit. Itaque si animam salvari beatum est, relatum ad eam quae est in Deo salutem, debet esse et quaedam bona perditio animae quae fit intuitu Christi. Videtur etiam mihi persimile ei quod est abnegare seipsum, secundum praedicta, decere perdere quemlibet propriam animam peccatricem, ut sumat eam quae per virtutem salvatur
Cyrillus
Quod autem incomparabiliter exercitium pacis Christi superet delicias et pretiosa mundi, insinuat subdens quid proficit homini si lucretur universum mundum, seipsum autem perdat, et detrimentum sui faciat? Quasi dicat: cum aliquis aspiciens praesentem dulcedinem aut utilitatem, renuit quidem pati, eligit autem splendide vivere, si sit opulentus, quod inde sibi commodum erit cum perdiderit animam? Transit enim huius mundi figura, et amoena velut umbra discedunt: non enim proderunt thesauri impietatis; eripit autem a morte iustitia
Gregorius in Evang
Quia ergo sancta Ecclesia habet aliud tempus persecutionis atque aliud pacis, dominus utraque tempora designavit in praeceptis; nam persecutionis tempore ponenda est anima; quod significavit dicens qui perdiderit animam; pacis autem tempore ea quae amplius dominari possunt, frangenda sunt desideria terrena; quod significavit dicens quid proficit homini? Plerumque autem labentia cuncta despicimus; sed tamen adhuc humanae verecundiae usu praepedimur, ut rectitudinem quam servamus in mente, nondum exprimere valeamus in voce. Sed huic quidem vulneri congruum dominus subiungit medicamentum, dicens nam qui me erubuerit et meos sermones, hunc filius hominis erubescet
Theophylactus
Erubescit Christum qui dicit: numquid credam crucifixo? Sed et sermones eius erubescit qui Evangelii ruditatem contemnit. Quod autem hunc dominus erubescet in regno suo, tale est sicut si aliquis paterfamilias habens servum pravum, erubescat eum nominare
Cyrillus
Incutit autem eis timorem, dicens se caelitus descensurum, non in pristina humilitate, et mensura proportionabili nobis, sed in gloria patris, ministrantibus Angelis; sequitur enim cum venerit in maiestate sua et patris et sanctorum Angelorum. Pessimum igitur et damnosum notari inimicitia et operis inertia, quando tantus iudex descenderit, agminibus circumstantibus Angelorum. Hinc autem percipias quod, carne sumpta et sanguine, filius non minus est Deus, quod se pollicetur in maiestate Dei patris venturum, et quod ei tamquam iudici omnium ministrabunt Angeli qui factus est homo similis nobis
Ambrosius
Semper autem dominus sicut erigit ad praemia futura virtutum, atque utilem saecularium rerum docet esse contemptum, ita etiam infirmitatem mentis humanae praesentium remuneratione sustentat. Arduum quippe est crucem tollere, et animam periculis, morti corpus offerre; negare quod sis, cum velis esse quod non sis; raroque quamvis excelsa virtus futuris commutat praesentia. Ergo bonus magister, ne quis desperatione frangatur aut taedio, continuo se videndum fidelibus pollicetur, dicens dico autem vobis: vere sunt aliqui hic stantes qui non gustabunt mortem, donec videant regnum Dei
Theophylactus
Idest gloriam in qua iusti erunt. Hoc autem dixit de transfiguratione quae forma erat futurae gloriae; ac si diceret: sunt aliqui hic stantes, scilicet Petrus, Iacobus et Ioannes, qui non attingent mortem, donec in tempore transfigurationis videant in qua gloria erunt qui me confitentur
Gregorius
Vel regnum Dei hoc loco praesens Ecclesia vocatur: et quidam ex discipulis usque adeo in corpore victuri erant ut Ecclesiam Dei constructam conspicerent, et contra mundi huius gloriam erectam
Ambrosius
Itaque si nos volumus mortem non timere, stemus ubi Christus est: soli enim non quaerunt gustare mortem qui stare possunt cum Christo: in quo licet ex verbi ipsius qualitate perpendere, nec tenuem quidem sensum mortis habituros qui Christi videntur meruisse consortia. Certe mors corporis libando gustetur, vita animae possidendo teneatur: non enim hic mors corporis, sed animae denegatur
9:28
Eusebio † 339 d.C.
Our Lord, when He made known to His disciples the great mystery of His second coming, that it might not seem that they were to believe in His words only, proceeds to works, manifesting to them, through the eyes of their faith, the image of His kingdom; as it follows, And it came to pass about an eight days after these sayings, he took Peter and John and James, and went up into a mountain to pray.
san Giovanni Damasceno † 749 d.C. Orat. de Trans fig. §. 8.
Matthew and Mark indeed say that the transfiguration took place on the sixth day after the promise made to the disciples, but Luke on the eighth. But there is no disagreement in these testimonies, but they who make the number six, taking off a day at each end, that is, the first and the last, the day on which He makes the promise, and that on which He fulfilled it, have reckoned only the intervening ones, but He who makes the number eight, has counted in each of the two days above mentioned. But why were not all called, but only some, to behold the sight? There was only one indeed who was unworthy to see the divinity, namely Judas, according to the word of Isaiah, Let the wicked be taken away, that he should not behold the glory of God. (Isai. 26:10 LXX.) If then he alone had been sent away, he might have, as it were from envy, been provoked to greater wickedness. Henceforward He takes away from the traitor every pretext for his treachery, seeing that He left below the rest of the company of the Apostles. But He took with Him three, that in the mouths of two or three witnesses every word should be established. He took Peter, indeed, because He wished to shew him that the witness he had borne to Him was confirmed by the witness of the Father, and that he was as it were to preside over the whole Church. He took with Him James, who was to be the first of all the disciples to die for Christ; but He took John as the clearest singer of the sacred doctrine, that having seen the glory of the Son, which submits not to time, he might sound forth, In the beginning was the Word. (John 1:1.)
sant'Ambrogio † 397 d.C.
Or, Peter went up, who received the keys of the kingdom of heaven; John, to whom was committed our Lord’s mother; James, who first suffered martyrdom. (Acts 12:1.)
Teofilatto † 1107
Or, He takes these with Him as men who were able to conceal this thing, and reveal it to no one else. But going up into a mountain to pray, He teaches us to pray solitary, and going up, into stooping to earthly things.
san Giovanni Damasceno † 749 d.C. ut sup. 10.
Servants however pray in one way; our Lord prayed in another. For the prayer of the servant is offered up by the lifting up of the mind to God, but the holy mind of Christ, (who was hypostatically [ὑπόστασιν] united to God,) prayed, that He might lead us by the hand to the ascent, whereby we mount up in prayer to God, and teach us that He is not opposed to God, but reverences the Father as His beginning; (ὡς ἀρχὴν ἑαυτὸν) nay, even tempting the tyrant, who sought from Him whether He were God, (which the power of His miracles declared,) He concealed as it were under the bait a hook; that he who had deceived man with the hope of divinity might fitly himself be caught with the clothing of humanity. Prayer is the revelation of Divine glory; as it follows, And as he prayed, the fashion of his countenance was altered.
san Cirillo di Alessandria † 444 d.C.
Not as though His body changed its human form, but a certain glistening glory overspread it.
san Giovanni Damasceno † 749 d.C. ut sup. 13.
Now the devil, seeing His face shining in prayer, recollected Moses, whose face was glorified. But Moses indeed was arrayed with a glory, which came from without; our Lord, with that which proceeded from the inherent brightness of Divine glory. (Exod. 34:29.) For since in the hypostatical union there is one and the same glory of the Word and the flesh, He is transfigured not as receiving what He was not, but manifesting to His disciples, what He was. Hence, according to Matthew, it is said, that He was transfigured before them, and that His face shone as the sun; (Mat. 17:2.) for what the sun is in things of sense, God is in spiritual things. And as the sun, which is the fountain of light, cannot be easily seen, but its light is perceived from that which reaches the earth; so the countenance of Christ shines more intensely, like the sun, but His raiment is white as snow; as it follows, And his raiment was white and glistering; that is, lighted up by its participation of the divine light. And a little afterwards, But while these things were so, that it might be shewn there was but one Lord of the new and old covenant, and the mouths of heretics might be shut, and men might believe on the resurrection, and He also, who was transfigured, be believed to be the Lord of the living and the dead, Moses and Elias, as servants, stand by their Lord in His glory; hence it follows, And behold there talked with him two men. For it became men, seeing the glory and confidence of their fellow servants, to admire indeed the merciful condescension of the Lord, but to emulate those who had laboured before them, and looking to the pleasantness of future blessings, to be the more strengthened for conflicts. For he who has known the reward of his labours, will the more easily endure them.
san Giovanni Crisostomo † 407 d.C. Hom. 56. in Matt.
Or else this took place because the multitude said He was Elias or Jeremias, to shew the distinction between our Lord and His servants. And to make it plain that He was not an enemy of God, and transgressor of the law, He shewed these two standing by Him; (for else, Moses the lawgiver, and Elias who was zealous for the glory of God, had not stood by Him,) but also to give testimony to the virtues of the men. For each had ofttimes exposed Himself to death in keeping the divine commands. He wishes also His disciples to imitate them in the government of the people, that they might be indeed meek like Moses, and zealous like Elias. He introduces them also to set forth the glory of His cross, to console Peter and the others who feared His Passion. Hence it follows, And spake of his decease, which he should accomplish at Jerusalem.
san Cirillo di Alessandria † 444 d.C.
The mystery, namely, of His incarnation, also the life-giving Passion accomplished on the sacred cross.
sant'Ambrogio † 397 d.C.
Now in a mystical manner, after the words above said, is exhibited the transfiguration of Christ, since he who hears the words of Christ, and believes, shall see the glory of His resurrection. For, on the eighth day the resurrection took place. Hence also several Psalms are written, ‘for the eighth,’ (pro octava.) or perhaps it was that He might make manifest what He had said, that he who for the word of God shall lose his own life, shall save it, seeing that He will make good His promises at the resurrection.
san Beda † 735 d.C.
For as He rose from the dead after the seventh day of the Sabbath, during which He lay in the tomb, we also after the six ages of this world, and the seventh of the rest of souls, which meanwhile is passed in another life, shall rise again as it were in the eighth age.
sant'Ambrogio † 397 d.C.
But Matthew and Mark have related that He took them with Him after six days, of which we may say after 6000 years, (for a thousand years in the Lord’s sight are as one day;) but more than 6000 years are reckoned. We had rather then take the six days symbolically, that in six days the works of the world were completed, that by the time we may understand the works, by the works the world. And so the times of the world being finished, the resurrection to come is declared; or because, He who has ascended above the world, and has passed beyond the moments of this life, is waiting, seated as it were on a high place, for the everlasting fruit of the resurrection.
san Beda † 735 d.C.
Hence He ascends the mountain to pray and be transfigured, to shew that those who expect the fruit of the resurrection, and desire to see the King in His glory, ought to have the dwelling place of their hearts on high, and be ever on their knees in prayer.
sant'Ambrogio † 397 d.C.
I should think that in the three who are taken up into the mountain, was contained in a mystery the human race, because from the three sons of Noah sprung the whole race of man; I did not perceive that they were chosen out. Three then are chosen to ascend the mountain, because none can see the glory of the resurrection, but they who have preserved the mystery of the Trinity with inviolable purity of faith.
san Beda † 735 d.C.
Now the transfigured Saviour shews the glory of His own coming, or our resurrection; who as He then appeared to His Apostles shall in like manner appear to all the elect. But the raiment of the Lord is taken for the band of His Saints, which in truth when our Lord was upon earth seemed to be despised, but when He sought the mount, shines with a new whiteness; for now are we the sons of God; and it does not yet appear what we shall be. But we know that, when he shall appear, we shall be like him. (1 John 3:2.)
sant'Ambrogio † 397 d.C.
Or else, according to your capacity is the word either lessened or increased to you, and unless you ascend the summit of a higher wisdom, you behold not what glory there is in the word of God. Now the garments of the Word, are the discourses of the Scriptures, and certain clothings of the Divine mind; and as His raiment shone white, so in the eyes of your understanding, the sense of the divine words becomes clear. Hence after Moses, Elias; that is, the Law and the Prophets in the Word. For neither can the Law exist without the Word, nor the Prophet, unless he prophesied of the Son of God.
Il testo latino
Eusebio
Cum dominus discipulis suis secundae apparitionis suae promulgaverit ingens mysterium, ne solis verbis credere viderentur, procedit ad opera, ostendens eis oculata fide imaginem regni sui; unde dicitur factum est autem post haec verba fere dies octo, et assumpsit Petrum et Iacobum et Ioannem, et ascendit in montem ut oraret
Damascenus
Matthaeus quidem et Marcus sexto die post factam promissionem discipulis, Lucas autem post octavum dicit celebratum fuisse transfigurationem; nec est dissonantia in dictis; sed qui sex numeraverunt, demptis extremis, primo dico et ultimo, quo pollicitus est, et quo fecit, medios computaverunt; at qui octo connumeravit, utrumque praedictorum computavit. Sed cur non omnes, sed aliqui vocati sunt ad hanc visionem? Unus quidem erat qui solus indignus erat divinitatis visione, scilicet Iudas, secundum illud: tollatur impius, ne videat gloriam Dei. Si solus ergo esset omissus, tamquam invidus ad maiorem esset malitiam provocatus. Proinde proditori tollit proditionis occasionem, cum dimisit inferius reliquam apostolorum congeriem. Assumpsit autem tres, ut in duobus vel tribus stet omne verbum. Petrum quidem assumpsit, volens testimonium quod testatus fuerat, ei ostendere per patris testimonium confirmari, et quasi praesidem futurum totius Ecclesiae. Sed Iacobum assumpsit tamquam moriturum pro Christo ante omnes discipulos. Ioannem vero tamquam theologiae purissimum organum, ut visa gloria filii, quae non subiacet tempori, resonet illud: in principio erat verbum
Ambrosius
Vel Petrus ascendit, qui claves regni caelorum accepit; Ioannes, cui committitur mater; Iacobus qui primus solium sacerdotale conscendit
Theophylactus
Vel assumit hos tamquam hanc rem celare potentes, et nulli alii revelare. Ascendit autem in montem ut oraret, docens nos solitarios et ascendentes orare ad nihil terrenorum declinantes
Damascenus
Aliter tamen orant servi, aliter orabat dominus: nam servi orantis oratio est per intellectus ascensum ad Deum; sed sacer intellectus Christi, qui secundum hypostasim Deo unitus erat, manuducens nos ad ascensum, quo per orationem ad Deum ascenditur, et docens quod adversarius Dei non est, sed tamquam principium veneratur genitorem, quin etiam alliciens tyrannum explorantem si Deus esset, quod miraculorum virtus praedicabat, quasi sub quadam esca hamum contegeret, ut qui spe deificationis hamaverat hominem, corporis amictu decenter hamaretur; unde sequitur et facta est, dum oraret, species vultus eius altera
Cyrillus
Non tamquam corpore humanam formam mutante, sed quadam splendida gloria superveniente
Damascenus
Videns autem Diabolus orationibus refulgentem, recordatus est Moysi, cuius glorificata est facies. Sed Moyses quidem glorificatur extrinsecus adveniente gloria, dominus autem ex innato gloriae divinae fulgore: cum enim secundum hypostasis unionem, una et eadem sit gloria verbi et carnis, transfiguratur, non quasi accipiens quod non erat, sed quod erat manifestans discipulis: unde secundum Matthaeum dicitur, quod transfiguratus est coram eis, et quod facies eius refulsit ut sol: quod enim est in sensibilibus sol, hoc in intelligibilibus Deus: et sicut sol, qui est lucis fons, de facili videri non potest, lux autem eius ex eo quod ad terram pervenit aspicitur, sic facies Christi intensius refulget ut sol, vestimenta autem eius dealbantur ut nix; unde sequitur et vestitus eius albus refulgens; illustratus scilicet per divinae lucis participationem. His autem ita se habentibus, ut unus ostenderetur dominus novi et veteris testamenti, et haereticorum ora obturentur, et fides fiat resurrectionis, necnon qui transfigurabatur vivorum et mortuorum dominus crederetur; Moyses et Elias tamquam famuli assistunt domino in gloria; unde sequitur ecce duo viri loquebantur cum illo; erant autem Moyses et Elias visi in maiestate. Oportebat enim ut videntes conservorum gloriam et fiduciam, mirarentur quidem pium dominicum descensum, zelarent vero eos qui prius laboraverant, visuri amoenitatem futurorum bonorum, et magis fortificarentur in laboribus: nam qui laborum noverit emolumenta, labores facilius tolerabit
Chrysostomus in Matthaeum
Aliter quoque, quoniam vulgus asserebat eum esse Eliam vel Ieremiam, ut discerneretur inter dominum et famulos, et ut pateat eum non esse adversarium Dei, et legis transgressorem, eos sibi assistentes monstravit: non enim legislator Moyses, et qui pro gloria divina zelatus est Elias astitissent ei: sed et propter virtutes virorum demonstrandas; nam uterque pro mandatis divinis quampluries se morti exposuerat. Volebat etiam discipulos eos imitari in regimine populi, ut fierent mites sicut Moyses, et zelantes sicut Elias. Inducit etiam eos, ut ostendat crucis gloriam, ad consolandum Petrum et alios passionem timentes; unde sequitur et dicebant excessum eius quem completurus erat in Ierusalem
Cyrillus
Videlicet mysterium dispensationis in carne, necnon salutiferam passionem completam in venerabili cruce
Ambrosius
Mystice autem post verba praedicta, transfiguratio Christi ostenditur; quoniam is qui verba Christi audit et credit, resurrectionis gloriam videbit: octava enim die facta est resurrectio: unde et plerique Psalmi pro octava scribuntur; aut forte ut ostenderet nobis quod dixerat, quod is qui propter Dei verbum perdiderit animam suam, salvam faciet eam, quoniam promissa sua in resurrectione restituet
Beda
Nam sicut post septimam sabbati, qua in sepulchro quieverat, a mortuis resurrexit, et nos post sex saeculi aetates, et septimam quietis animarum, quae interim in alia vita geritur, quasi octava aetate resurgemus
Ambrosius
Sed Matthaeus et Marcus post dies sex assumptos hos esse commemorarunt: de quo possemus dicere, quod post sex millia annorum, mille enim anni in conspectu Dei tamquam dies una. Sed plures quam sex millia computantur anni; et maluimus sex dies per symbolum intelligere, quod sex diebus mundi opera sunt creata, ut per tempus opera, et per opera mundum intelligamus. Et ideo mundi temporibus impletis, resurrectio futura monstratur, aut quia is qui supra mundum ascenderit, et huius saeculi momenta transcenderit, velut in sublimi locatus, futurae resurrectionis fructus expectabit in aeternum
Beda
Unde in montem oraturus et transfigurandus ascendit, ut ostendat eos qui fructum resurrectionis expectant, et regem in decore suo videre desiderant, mente in excelsis habitare, et continuis precibus debere incumbere
Ambrosius
Putarem in tribus qui ducuntur ad montem, mystice genus humanum comprehensum, quia ex tribus filiis Noe genus omne defluxit humanum, nisi electos cernerem. Tres igitur eliguntur qui ascendunt in montem; quia nemo potest resurrectionis videre gloriam, nisi qui mysterium Trinitatis incorrupta fidei sinceritate servaverit
Beda
Transfiguratus autem salvator gloriam futurae vel suae vel nostrae resurrectionis ostendit; qui qualis tunc apostolis apparuit, post iudicium cunctis apparebit electis. Vestitus autem talis domini sanctorum illius chorus accipitur: qui videlicet domino in terris consistente despectus videbatur; sed illo montem petente, novo candore refulget: quia nunc filii Dei sumus, et nondum apparuit quid erimus; scimus autem quoniam, cum apparuerit, similes ei erimus
Ambrosius
Vel aliter. Pro tua possibilitate tibi verbum aut minuitur aut crescit; ac nisi altioris prudentiae cacumen ascendas, non tibi apparet quanta sit gloria in Dei verbo. Vestimenta autem verbi sunt sermones Scripturarum, et quaedam intellectus indumenta divini. Et sicut vestitus albus refulsit, ita in oculis tuae mentis divinarum lectionum sensus albescit. Inde apparet Moyses et Elias, hoc est lex et propheta in verbo; neque enim lex potest esse sine verbo, nec propheta nisi qui de Dei filio prophetavit
9:32
Teofilatto † 1107
While Christ is engaged in prayer, Peter is heavy with sleep, for he was weak, and did what was natural to man; as it is said, But Peter and they that were with him were heavy with sleep. But when they awake, they behold His glory, and the two men with Him; as it follows, And when they were awake, they saw his glory, and the two men, that stood with him.
san Giovanni Crisostomo † 407 d.C. Hom. 56. in Matt.
Or, by the word sleep, he means that strange maze that fell upon them by reason of the vision. For it was not night time, but the exceeding brightness of the light weighed down their weak eyes.
sant'Ambrogio † 397 d.C.
For the incomprehensible brightness of the Divine nature oppresses our bodily senses. For if the sight of the body is unable to contain the sun’s ray when opposite to the eyes which behold it, how can the corruption of our fleshly members endure the glory of God? And perhaps they were oppressed with sleep, that after their rest they might behold the sight of the resurrection. Therefore when they were awake they saw His glory. For no one, except he is watching, sees the glory of Christ. Peter was delighted, and as the allurements of this world enticed him not, was carried away by the glory of the resurrection. Hence it follows, And it came to pass as they departed, &c.
san Cirillo di Alessandria † 444 d.C.
For perhaps holy Peter imagined that the kingdom of heaven was at hand, and therefore it seemed good to him to abide on the mount.
san Giovanni Damasceno † 749 d.C. Orat. de Trans. fig.
It were not good for thee, Peter, that Christ should abide there, for if He had remained, the promise made to thee would never receive its accomplishment. For neither wouldest thou have obtained the keys of the kingdom, nor the tyranny of death been abolished. Seek not bliss before its time, as Adam did to be made a God. The time shall come when thou shalt enjoy the sight without ceasing, and dwell together with Him who is light and life.
sant'Ambrogio † 397 d.C.
But Peter distinguished not only by earnest feeling, but also by devout deeds, wishing like a zealous workman to build three tabernacles, offers the service of their united labour; for it follows, Let us make three tabernacles, one for thee, &c.
san Giovanni Damasceno † 749 d.C. ubi sup.
But the Lord ordained thee not the builder of tabernacles, but of the universal Church. Thy words have been brought to pass by thy disciples, by thy sheep, in building a tabernacle, not only for Christ, but also for His servants. But Peter said not this deliberately, but through the inspiration of the Spirit revealing things to come, as it follows, not knowing what he said.
san Cirillo di Alessandria † 444 d.C.
He knew not what he said, for neither was the time come for the end of the world, or for the Saints’ enjoyment of their promised hope. And when the dispensation was now commencing, how was it fitting that Christ should abandon His love of the world, Who was willing to suffer for it?
san Giovanni Damasceno † 749 d.C. ubi sup.
It behoved Him also not to confine the fruit of His incarnation to the service of those only who were on the mount, but to extend it to all believers, which was to be accomplished by His cross and passion.
Tito di Bostra † 378 d.C. non occ.
Peter also was ignorant what he said, seeing that it was not proper to make three tabernacles for the three. For the servants are not received with their Lord, the creature is not placed beside the Creator.
sant'Ambrogio † 397 d.C.
Nor does the condition of man in this corruptible body allow of making a tabernacle to God, whether in the soul or in the body, or in any other place; and although he knew not what he said, yet a service was offered which not by any deliberate forwardness, but its premature devotion, receives in abundance the fruits of piety. For his ignorance was part of his condition, his offer of devotion.
san Giovanni Crisostomo † 407 d.C. ubi sup.
Or else Peter heard that it was necessary Christ must die, and on the third day rise again, but he saw around him a very remote and solitary place; he supposed therefore that the place had some great protection. For this reason he said, It is good for us to be here. (Exod. 24:15, 2 Kings 1:12.) Moses, too was present, who entered into the cloud. Elias, who on the mount brought down fire from heaven. The Evangelist then, to indicate the confusion of mind in which he utters this, added, Not knowing what he said.
sant'Agostino † 430 d.C. de Con. Ev. l. ii. c. 56.
Now in what Luke here says of Moses and Elias, And it came to pass as they departed from him, Peter said unto Jesus, Master, it is good for us to be here, he must not be thought contrary to Matthew and Mark, who have so connected Peter’s suggestion of this, as if Moses and Elias were still speaking with our Lord. For they did not expressly state that Peter said it then, but rather were silent about what Luke added, that as they departed, Peter suggested this to our Lord.
Teofilatto † 1107
But while Peter spake, our Lord builds a tabernacle not made with hands, and enters into it with the Prophets. Hence it is added, While he thus spake there came a cloud and overshadowed them, to shew that He was not inferior to the Father. For as in the Old Testament it was said, the Lord dwelt in the cloud, so now also a cloud received our Lord, not a dark cloud, but bright and shining.
san Basilio Magno † 379 d.C. in Esai. c. 4. 5.
For the obscurity of the Law had passed away; for as smoke is caused by the fire, so the cloud by light; but because a cloud is the sign of calmness, the rest of the future state is signified by the covering of a cloud.
sant'Ambrogio † 397 d.C.
For it is the overshadowing of the divine Spirit which does not darken, but reveals secret things to the hearts of men.
Origene † 253 d.C. in Matt. tom. 12.
Now His disciples being unable to bear this, fell down, humbled under the mighty hand of God, greatly afraid since they knew what was said to Moses, No man shall see my face, and lice. Hence it follows, And they feared as they entered into the cloud.
sant'Ambrogio † 397 d.C.
Now observe, that the cloud was not black from the darkness of condensed air, and such as to overcast the sky with a horrible gloom, but a shining cloud, from which we were not moistened with rain, but as the voice of Almighty God came forth the dew of faith was shed upon the hearts of men. For it follows, And there came a voice out of the cloud, saying, This is my beloved Son: hear ye him. Elias was not His Son. Moses was not. But this is the Son whom you see alone.
san Cirillo di Alessandria † 444 d.C. in Thes. lib. 12. c. 14.
How then should men suppose Him who is really the Son to be made or created, when God the Father thundered from above, This is my beloved Son! as if He said, Not one of My sons, but He who is truly and by nature My Son, according to whose example the others are adopted, He ordered them then to obey Him, when He added, Hear ye him. And to obey Him more than Moses and Elias, for Christ is the end of the Law and the Prophets. Hence the Evangelist adds significantly, And when the voice was past, Jesus was found alone.
Teofilatto † 1107
Lest in truth any one should suppose that these words, This is my beloved Son, were uttered about Moses or Elias.
sant'Ambrogio † 397 d.C.
They then departed, when our Lord’s manifestation had begun. There are three seen at the beginning, one at the end; for faith being made perfect, they are one. Therefore are they also received into the body of Christ, because we also shall be one in Christ Jesus; or perhaps, because the Law and the Prophets came out from the Word.
Teofilatto † 1107
Now those things which began from the Word, end in the Word. For by this he implies that up to a certain time the Law and the Prophets appear, as here Moses and Elias; but afterwards, at their departure, Jesus is alone. For now abideth the Gospel, legal things having passed away.
san Beda † 735 d.C.
And mark, that as when our Lord was baptized in Jordan, so also when He was glorified on the Mount, the mystery of the whole Trinity is declared; for His glory which we confess at baptism, we shall see at the resurrection. Nor in vain does the Holy Spirit appear here in the cloud, there in the form of a dove, seeing that he who now preserves with a simple heart the faith which he receives, shall then in the light of open vision look upon those things which he believed.
Origene † 253 d.C. ubi sup.
Now Jesus wishes not those things which relate to His glory to be spoken of before His passion. Hence it follows, And they kept it close. For men would have been offended, especially the multitude, if they saw Him crucified Who had been so glorified.
san Giovanni Damasceno † 749 d.C. ubi sup.
This also our Lord commands, since He knew His disciples to be imperfect, seeing that they had not yet received the full measure of the Spirit, lest the hearts of others who had not seen should be prostrated by sorrow, and lest the traitor should be stirred up to a frantic hatred.
Il testo latino
Theophylactus
Christo vacante orationi, Petrus somno deprimitur: infirmus enim erat, et quod humanum erat implevit; unde dicitur Petrus vero, et qui cum illo erant, gravati erant somno. Excitati autem gloriam eius cernunt, et duos viros cum eo; unde sequitur et evigilantes viderunt maiestatem eius, et duos viros qui stabant cum illo
Chrysostomus in Matthaeum
Vel somnum vocat ingestum eis nimium stuporem ex illa visione: neque enim nocturnum tempus erat, sed lucis excellentia gravabat oculorum debilitatem
Ambrosius
Premit enim incomprehensibilis splendor divinitatis, nostri corporis sensus: nam si solis radium e regione oculorum contuentium corporea nequit acies continere, quomodo Dei gloriam humanorum ferret corruptela membrorum? Et fortasse ideo gravati somno erant, ut resurrectionis viderent speciem post quietem. Itaque vigilantes viderunt maiestatem eius: nemo enim nisi vigilans gloriam videt Christi. Delectatus est Petrus: et quem saeculi huius illecebrosa non caperent, gloria resurrectionis illexit; unde sequitur et factum est cum discederent ab illo, ait Petrus ad Iesum: praeceptor, bonum est nos hic esse
Cyrillus
Aestimabat forsan divus Petrus imminere tempus regni Dei; et ideo approbat montis incolatum
Damascenus
Non est autem bonum, Petre, tibi quod Christus ibi moretur: quoniam si mansisset, nequaquam tibi facta promissio consequeretur effectum: neque enim claves obtinuisses regni, nec mors tyranni abolita esset. Non quaeras ante tempus felicia, ut Adam deificationem. Erit quando hunc aspectum indesinenter percipias, et cohabitabis illi qui lux est et vita
Ambrosius
Petrus autem non solum affectu, sed etiam factorum devotione praestantior, ad aedificanda tabernacula tria impiger operarius, communis obsequii ministerium pollicetur; sequitur enim et faciamus tria tabernacula: unum tibi, et unum Moysi, et unum Eliae
Damascenus
Non autem te dominus tabernaculorum, sed universalis Ecclesiae constructorem constituit: verba tua tui discipuli, oves tuae, mandaverunt effectui, Christo tabernaculum construentes, necnon et servis eius. Hoc autem non ex intentione Petrus proferebat, sed inspiratione spiritus revelantis futura; unde sequitur nesciens quid diceret
Cyrillus
Nesciebat etiam quid diceret: neque enim aderat tempus finis saeculi, nec participandae a sanctis promissae spei: et cum iam sumeret exordium dispensatio, quo pacto Christum oportebat desistere a mundi dilectione, volentem pati pro eo?
Damascenus
Decebat etiam non solum perstringere fructum incarnationis ad opus existentium in monte, sed diffundi ad omnes credentes quod per crucem et passionem erat consummandum
Titus
Ignorabat etiam Petrus quod dixerat, quia non oportebat tribus tria tabernacula facere: non enim connumerantur domino famuli, nec comparantur creaturae creatori
Ambrosius
Neque capit humana conditio in hoc corruptibili corpore facere tabernaculum Deo, sive in animo, sive in corpore, sive in quolibet alio loco. Et quamvis nesciret quid diceret, tamen pollicebatur officium; cui non inconsulta petulantia, sed praematura devotio fructus pietatis accumulat: nam quod ignorabat, conditionis fuit; quod promittebat, devotionis
Chrysostomus in Matthaeum
Vel aliter. Audiebat quod oportebat ipsum mori, et tertia die resurgere; videbat autem multam distantiam et solitudinem; unde consideravit quod plurimam haberet locus tutelam; ob hoc dixit bonum est hic esse. Aderat quoque Moyses, qui nubem intravit, et Elias, qui in monte ignem deduxit. Igitur Evangelista confusionem mentis eius ex qua hoc proferebat, ostendens, dixit nesciens quid diceret
Augustinus de Cons. Evang
Quod autem hic Lucas dixit de Moyse et Elia et factum est dum discederent ab illo, ait Petrus ad Iesum: praeceptor, bonum est nos hic esse, non debet putari contrarium ei quod Matthaeus et Marcus ita coniunxerunt, Petrum haec suggessisse, quasi adhuc Moyses et Elias cum domino loquerentur; non enim expresserunt tunc, sed tacuerunt potius quod iste addidit, illis descendentibus, hoc Petrum domino suggessisse
Theophylactus
Petro autem dicente faciamus tria tabernacula, dominus tabernaculum non manufactum fabricat, et in eum ingreditur cum prophetis; unde subditur haec autem illo loquente, facta est nubes, et obumbravit eos: ut ostenderet quod non minor est patre: sicut enim in veteri testamento in nube habitare dominus dicebatur, sic et nunc nubes suscepit dominum, non caliginosa, sed lucida
Basilius
Nam obscuritas legis transierat: sicut enim fumus ab igne, sic nubes a luce causata est. Verum, quia nebula signum tranquillitatis est, quies futurae mansionis ostenditur per nubis operimentum
Ambrosius
Divini enim spiritus est obumbratio ista, quae non caligat affectibus hominum, sed revelat occulta
Origenes in Matthaeum
Hanc autem gloriam discipuli sufferre nequeuntes, procubuerunt humiliati sub potenti dextera Dei, nimium timentes, cum scirent quod dictum fuit Moysi: non videbit homo faciem meam, et vivet; unde sequitur et timuerunt intrantibus illis in nubem
Ambrosius
Cognosce autem nubem istam non coacti aeris caligine piceam, et quae caelum tenebrarum horrore subtexat, sed lucidam nubem, quae nos non pluvialibus aquis immadidet, sed qua mentes hominum in voce Dei omnipotentis emissa fidei ros rigavit; sequitur enim et vox facta est de nube, dicens: hic est filius meus dilectus. Non Elias filius, non Moyses filius; sed hic est filius, quem solum videtis
Cyrillus
Qualiter ergo oportebat eum qui revera filius est, factum vel creatum existimare, Deo patre desuper intonante hic est filius meus? Quasi dicat: non unus ex filiis, sed qui vere et naturaliter est filius; ad cuius exemplar alii sunt adoptivi. Illi ergo iussit obedire, cum subdit ipsum audite; et magis quam Moysen et Eliam, quia Christus est finis legis et prophetarum; unde signanter Evangelista subdit et dum fieret vox, inventus est Iesus solus
Theophylactus
Ne scilicet putaret aliquis hoc dictum hic est filius meus dilectus, de Moyse vel Elia fuisse prolatum
Ambrosius
Recesserunt ergo illi ubi coeperat dominus designari. Tres etiam in principio videntur, unus in fine: perfecta enim fine unum sunt. Ergo et illi quasi recipiuntur in Christi corpus, quia et nos unum erimus in Christo Iesu; aut fortasse quia lex et prophetae ex verbo
Theophylactus
Quae autem ex verbo coeperunt, in verbo desinunt: per hoc enim innuit quod usque ad tempus aliquod lex et prophetae apparerent, sicut hic Moyses et Elias; postmodum autem solus Iesus, illis recedentibus: nam nunc Evangelium manet transactis legalibus
Beda
Et nota, sicut domino in Iordane baptizato, sic etiam in monte clarificato totius Trinitatis mysterium declarari; quia gloriam illius, quam in Baptismate confitemur, in resurrectione videbimus. Nec frustra spiritus sanctus hic in lucida nube, illic apparet in columba: quia qui nunc simplici corde fidem quam percepit servat, tunc luce apertae visionis quae crediderat contemplabitur
Origenes
Non vult autem Iesus dici quae ipsius spectant ad gloriam ante suam passionem; unde sequitur et ipsi tacuerunt, et nemini dixerunt in illis diebus quicquam ex his quae viderant: offensi enim fuissent, et praecipue vulgus, si vidisset crucifigi eum qui sic fuerat glorificatus
Damascenus
Hoc etiam praecepit dominus, sciens discipulos imperfectos, qui nondum sortiti erant plenam spiritus participationem; ne corda aliorum qui non viderant, subverterentur tristitia: et ne proditor incitaretur ad invidiae rabiem
9:37
san Beda † 735 d.C.
Certain places accord with certain events. On the Mount our Lord prays, is transfigured, reveals the secrets of His glory to His disciples; as He descends to the lower parts, He is received by a large concourse. As it is said, And it came to pass, that on the next day, when he was come down from the hill, much people met him. Above He makes known the voice of the Father, below He expels the evil spirits. Hence it follows, And, behold, a man of the company cried out, saying, Master, I beseech thee look upon my son.
Tito di Bostra † 378 d.C. non occ.
It seems indeed to me that this was a wise man. For he said not to the Saviour, “Do this or that,” but, Look on my son, for this suffices for His salvation; as the prophet said, Look on me, and have mercy on me; and he says, on my son, to shew that his was a reasonable forwardness in crying out aloud among the multitude. He adds, for he is mine only child. As if to say, There is none other I can expect to be the consolation of my old age. He next enters into the sufferings, that he may move his Hearer to compassion, saying, And, lo, the spirit taketh him. He then seems to accuse the disciples, but his answer is rather a justification of his casting aside his fear, saying, And I besought thy disciples to cast him out: and they could not. As if he said, Think not that I have come lightly unto Thee. Marvellous is Thy greatness! I did not intrude upon Thy presence at once, but went first to Thy disciples. Because they failed to work the cure, I am now compelled to approach Thee. Our Lord therefore does not blame him, but the faithless generation; for it follows, And Jesus answering said, O faithless and perverse generation.
san Giovanni Crisostomo † 407 d.C. Hom. 57. in Matt.
But that this man was much weakened in faith, the writings of the Gospel shew us in several places. In that place where he says, Help thou my unbelief; (Mark 9:21, 23.) and, If thou canst. And in that where Christ said, All things are possible to him that believeth, &c.
san Giovanni Crisostomo † 407 d.C. ubi sup.
Hence it seems to me more correct to account the father of the demoniac unbelieving, because he also casts reproach upon the holy Apostles, saying that they could not subdue the evil spirits. But it were better to have sought favour from God by honouring Him, for He has respect to them that fear Him. But he who says that those are weak with respect to their power over evil spirits, who have obtained that power from Christ, calumniates rather the grace than those who are adorned with that grace in whom Christ works. Christ is therefore offended with the accusation of the saints, to whom was entrusted the word of holy preaching. Wherefore the Lord rebukes him and those like-minded with him, saying, O faithless and perverse generation. As if He said, Because of your unbelief the grace has not received its accomplishment.
san Giovanni Crisostomo † 407 d.C. Hom. 57. in Matt.
Now He does not direct His words to him alone, but to all the Jews, lest He should cause him to doubt. For it must have been that many were offended.
Teofilatto † 1107
By the word perverse, He shews that this wickedness in them was not originally or by nature, for by nature indeed they were upright, being the seed of Abraham, but became perverted through malice.
san Cirillo di Alessandria † 444 d.C.
As if not knowing how to continue in the right beginnings. Now Christ disdains to dwell with those who are thus disposed. Hence He says, How long shall I be with you, and suffer you? Feeling troubled with their company, because of their evil deeds.
san Giovanni Crisostomo † 407 d.C. ubi sup.
Hereby also He shews that His departure was desired by Him, not because the suffering of the cross was grievous, but rather their conversation.
san Beda † 735 d.C.
Not that weariness has overcome His patience, but after the manner of a physician, when he sees a sick man acting contrary to his commands, he says, ‘How long shall I come to thy house, when I order one thing, you do another. But to prove that He was not angry with the man, but with the sin, He immediately added, Bring thy son hither.
Tito di Bostra † 378 d.C.
He might indeed have healed him by His simple command, but He makes his sufferings public, bringing the weak in faith to the sight of things present. Then the devil, when he perceived our Lord, rends and dashes the child clown; as it follows, And as he was yet a coming, the devil threw him down, and tare him; that so first the sufferings should be made manifest, then the remedy be applied.
san Giovanni Crisostomo † 407 d.C. ubi sup.
The Lord however does this not for display, but for the father’s sake, that upon seeing the devil disturbed at the mere summons, he might thus at least be led to the belief of the future miracles; of which it follows, And Jesus rebuked the unclean spirit, and healed the child, and delivered him again unto his father.
san Cirillo di Alessandria † 444 d.C.
Now before not his father but the devil possessed him, but now the Evangelist adds that the people were astonished at the greatness of God, saying, And all were amazed at the mighty power of God, which he says, because of the gift of Christ, who conferred on the holy Apostles also the power of working divine miracles, and having the mastery over evil spirits.
san Beda † 735 d.C.
Now in a mystical manner in proportion to their deserts docs our Lord daily ascend to some men, seeing that the perfect and those whose conversation is in heaven, He glorifies by exalting higher, instructing them in things eternal, and teaching them things which can not be heard by the multitude, but to others he descends, in that He strengthens the earthly and foolish men, teaching and chastening them. Now this demoniac Matthew calls a lunatic; Mark, deaf and dumb. (Matt. 17:15, Mark 9:25.) Matthew signifies those who change as the moon, increasing and decreasing through different vices, Mark those who are dumb in not confessing the faith, deaf in not hearing the very word of faith. While the boy is coming to our Lord, he is dashed to the ground; because men when turned to the Lord are often grievously afflicted by the devil, that he may instil a hatred of virtue, or revenge the injury of his expulsion. As in the beginning of the Church he waged as many fierce conflicts as he had to bewail losses suddenly brought upon His kingdom. But our Lord rebukes not the boy who suffered violence, but the evil spirit who inflicted it; for he who desires to correct the sinner, ought by reproof and abhorrence to drive away the vice, but to revive the man by gentleness, until he can restore him to the spiritual father of the Church.
Il testo latino
Beda
Loca rebus congruunt. In monte dominus orat, transformatur, discipulis arcana suae maiestatis aperuit; in inferiora descendens, turbae occursu excipitur; unde dicitur factum est autem in sequenti die, descendentibus illis de monte, occurrit illis turba multa. Sursum patris vocem pandit, deorsum spiritus malos expellit; unde sequitur et ecce vir de turba exclamavit dicens: magister, obsecro te, respice in filium meum
Titus
Videtur mihi sapiens quidem hic esse; non enim dixit salvatori: fac hoc vel istud; sed respice. Hoc enim sufficit ad salutem, sicut propheta dicebat: respice in me, et miserere mei. Et dicit in filium meum, ut rationabilem demonstret inverecundiam, quod solus in multitudine clamat. Addit quia unicus est mihi; quasi dicat: nullus alius expectatur futurus remedium senectutis. Consequenter explicat passionem, ut audientem moveat ad pietatem, dicens et ecce spiritus apprehendit eum, et subito clamat, et elidit, et dissipat eum cum spuma, et vix discedit dilanians eum. Deinde videtur criminari discipulos; sed magis respondit, quod iuste verecundiam deposuerit, dicens et rogavi discipulos tuos ut eicerent illum, et non potuerunt; quasi dicat: non putes quod leviter ad te pervenerim: stupenda est dignitas tua, nec statim te molestavi: ad discipulos tuos accessi primo; nunc quia non curaverunt, cogor proficisci ad te; unde et dominus non ipsum, sed genus incredulum increpat; sequitur enim respondens autem Iesus dixit: o generatio infidelis et perversa, usquequo ero apud vos, et patiar vos?
Chrysostomus in Matthaeum
Sed hunc hominem multum infirmari in fide, Evangeliorum Scriptura ostendit ex pluribus; ex eo scilicet quod dixit: adiuva incredulitatem meam, et: si potes, et ex eo quod Christus dixit: credenti omnia possibilia sunt
Cyrillus
Unde melius puto incredulum reputatum daemoniaci patrem, quod et sacros apostolos obiurgavit, dicens eos non posse imperare Daemonibus; potius autem erat honorando Deum ab eo petere gratiam; annuit enim veneratus. Qui autem dicit debilitari erga virtutem quae est in spiritus malignos, eos qui a Christo adepti sunt potestatem eiciendi eos, gratiam magis calumniatur quam fulgentes ea, in quibus Christus operatur. Unde offenditur Christus accusatis sanctis quibus est commissum verbum praedicationum sacrarum; propter quod dominus increpat eum et concordes ei, dicens o generatio infidelis et perversa; quasi dicat: causa tuae infidelitatis, gratia effectum sortita non est
Chrysostomus
Non autem dirigit sermonem ad eum tantum, sed ad omnes Iudaeos, ne faciat eum haesitare: oportebat enim scandalizari quamplures
Theophylactus
Quod autem dicit perversa, demonstrat quod non a principio, neque naturaliter inerat eis malitia; sed natura quidem erant recti semen Abrahae existentes, sed per malitiam erant perversi
Cyrillus
Quasi nescientes procedere rectis incessibus. Cum eis autem qui sic sunt dispositi, Christus commorari dedignatur; unde dicitur usquequo ero apud vos, et patiar vos? Ferens quasi moleste eorum conversationem propter pravitatem ipsorum
Chrysostomus
Per hoc etiam ostendit desideratum sibi esse suum recessum, et quod non erat grave crucis patibulum, sed magis ipsorum conversatio
Beda
Non quod taedio superatus sit mansuetus et mitis; sed in similitudinem medici si aegrotum videat contra sua praecepta se gerere, dicat: usquequo accedam ad domum tuam, me aliud iubente, te aliud faciente? Intantum autem non est iratus homini, sed vitio, ut statim intulerit adduc huc filium tuum
Titus
Poterat quidem solo iussu eum liberare; sed propalat suam passionem subiciens infirmum praesentium visioni. Deinde Daemonium, postquam dominum sensit, concutit puerum; unde sequitur et cum accederet, elisit illum Daemonium et dissipavit; ut sic prius exprimatur passio, deinde adhibeatur remedium
Chrysostomus
Non tamen hoc dominus ad ostentationem facit, sed causa patris; ut cum viderit Daemonium conturbari propter solam vocationem, sic saltem inducatur ad fidem futuri miraculi; de quo sequitur et increpavit Iesus spiritum immundum, et sanavit puerum, et reddidit illum patri eius
Cyrillus
Antea autem non erat patris, sed Daemonis occupantis. Subdit autem Evangelista stupere plebem in magnaliis Dei, dicens stupebant autem omnes in magnitudine Dei, quod dicit propter donum Christi, qui sacris quoque apostolis contulit potestatem agendi divina miracula, et imperandi Daemonibus
Beda
Mystice autem pro qualitate meritorum quotidie aliis ascendit dominus, dum perfectos, quorum conversatio in caelis est, sublimius extollendo glorificat, et de aeternis instruit, et docet quae a turbis audiri non valent; aliis autem descendit, dum terrenos et insipientes confortat, docet et castigat. Hunc autem daemoniacum Matthaeus lunaticum, Marcus surdum et mutum describit: significat enim illos qui ut luna mutantur, per diversa vitia crescentes et decrescentes; qui muti sunt non confitendo fidem, et surdi, nec ipsum fidei audiendo sermonem. Dum puer autem ad dominum accedit, eliditur: quia conversi ad dominum plerumque a Daemonio gravius pulsantur, ut vel odium virtutis incutiat, vel expulsionis suae vindicet iniuriam: sicut Ecclesiae primordiis tot gravissima intulit certamina, quot suo regno doluit subito illata dispendia. Non puerum autem qui vim patiebatur, sed Daemonem qui inferebat increpat: quia qui peccantem emendare desiderat, vitium arguendo et odiendo depellere, sed hominem debet amando refovere, donec sanatum spiritualibus Ecclesiae possit reddere patribus
9:44
san Cirillo di Alessandria † 444 d.C. non occ.
Every thing that Jesus did claimed admiration from all men for a peculiar and divine light reflected upon each of His works, according to the Psalms, honour and majesty wilt thou lay upon him. (Ps. 21:5.) Although all indeed marvelled at those things which He did, He however addresses what follows, not to all, but to His disciples; as it is said, But while they wondered every one, &c. He had shewn His glory on the mount to His disciples, and after this delivered a man from an evil spirit, but it was necessary for Him to undergo His passion for our salvation. Now His disciples might have been perplexed, saying, “Have we then been deceived in that we thought him to be God?” That they might know then what was to happen to Him, He bids them lay up in their minds as a certain deposit the mystery of His passion, saying, Let these sayings sink down in your hearts. By the word your, He distinguishes them from others. For the multitude were not to know that He was about to suffer, but were rather to be assured that the dead would rise again, destroying death, lest they should be offended.
Tito di Bostra † 378 d.C.
While all thus were wondering at the miracles, He foretels His passion. For miracles do not save, but the cross conveys the benefit. Hence he adds, For the Son of man shall he delivered into the hands of men.
Origene † 253 d.C. in Matt. tom. 13.
But it is not clearly expressed by whom He is to be delivered, for one says, that He is to be delivered up by Judas, another by the devil; but Paul says, that God the Father delivered Him up for us all; (Rom. 8:32.) but Judas, as he delivered Him up for money, did it traitorously, the Father for His mercies’ sake.
Teofilatto † 1107
Now our Lord in condescension to their infirmities and governing them with a kind of economy, did not permit them to understand what was said of the cross; as it follows, But they understood not.
san Beda † 735 d.C.
This ignorance of the disciples proceeds not so much from slowness of understanding as from affection, for since they were yet carnal and ignorant of the mystery of the cross, they could not believe that He whom they thought to be really God would suffer death. And because they were often accustomed to hear Him speak by figure, they thought that He meant figuratively something else, by what He said of His betrayal.
san Cirillo di Alessandria † 444 d.C.
Now some one perhaps will say, How were the disciples ignorant of the mystery of the cross, seeing that it was touched upon in several places by the shadows of the Law? But as Paul relates, Even unto this day, when Moses is read, the vail is upon their hearts. (2 Cor. 3:15.) It becomes then those who approach Christ, to say, Open thou my eyes, that I may behold the wonderful things out of thy law. (Ps. 119:18.)
Teofilatto † 1107
Mark also the reverence of the disciples in what follows, And they feared to ask him of that saying. For fear is the first step to reverence.
Il testo latino
Cyrillus
Omnia quaecumque operabatur Iesus, admiratione digna penes omnes erant: irradiabat enim quiddam praecipuum et divinum in qualibet operatione ipsius, secundum illud: gloriam et decorem superpones ei. Et si omnes quidem mirarentur in his quae faciebat, ipse tamen haec quae sequuntur, non omnibus, sed discipulis retulit; unde dicitur omnibusque mirantibus in omnibus quae faciebat, dixit ad discipulos suos: ponite vos in cordibus vestris sermones istos. Ostenderat in monte discipulos gloriam suam, et post hoc liberaverat quemdam a spiritu nequam; sed oportebat eum sustinere passionem pro nobis. Poterant autem discipuli conturbari dicentes: numquid decepti sumus dum Deum esse eum arbitraremur? Ut ergo scirent quid circa ipsum futurum erat, velut quoddam depositum iubet eos in mente habere passionis mysterium, dicens ponite vos in cordibus vestris. Quod dicit vos, distinguit eos ab aliis: neque enim oportebat vulgares scire quoniam passurus esset; sed erant potius certificandi quoniam mortuus resurgeret, destruens mortem, ne scandalizarentur
Titus
Cunctis igitur admirantibus signa, ipse praenuntiat passionem: non enim signa salvant, sed crux beneficia praestat; unde subditur filius enim hominis futurum est ut tradatur in manus hominum
Origenes in Matthaeum
Non autem exprimit manifeste a quo tradendus sit: aliquis enim dicit eum tradendum a Iuda, aliquis a populo. Paulus autem dicit quod Deus pater pro nobis omnibus tradidit eum; sed Iudas tamquam pro pecunia tradens eum hostiliter prodidit; sed pater beneficii causa
Theophylactus
Eorum autem infirmitati dominus condescendens et eos disciplina quadam gubernans, quod de cruce dictum est, intelligere non permisit; unde sequitur at illi ignorabant verbum istud, et erat velatum ante eos ut non sentirent illud
Beda
Haec ignorantia discipulorum non tam de tarditate quam de amore nascitur; qui carnales adhuc, et mysterii crucis ignari, quem Deum verum crediderunt, moriturum credere nequiverunt: et quia per figuras eum saepe loquentem audire solebant, etiam quae de sua traditione loquebatur, figurative eum illud significare putabant
Cyrillus
Dicet autem aliquis forsan: qualiter ignoraverunt discipuli crucis Christi mysterium, cum per umbram legis in pluribus locis tangeretur? Sed, ut Paulus commemorat, usque ad hodiernum diem, quando legitur Moyses, velamen adiacet cordi eorum. Expedit ergo accedentes ad Christum dicere: detege oculos meos, et contemplabor mirabilia de lege tua
Theophylactus
Vide etiam discipulorum reverentiam in hoc quod sequitur et timebat interrogare eum de hoc verbo: nam timor gradus est reverentiae
9:46
san Cirillo di Alessandria † 444 d.C. non occ.
The devil lays plots of various kinds for them that love the best way of life. And if indeed by carnal allurements he can gain possession of a man’s heart, He sharpens his love of pleasure; but if a man has escaped these snares, he excites in him a desire of glory, and this passion for vain-glory had seized some one of His apostles. Hence it is said, Then there arose a reasoning among them, which of them should be the greatest. For to have such thoughts, belongs to him who desires to be superior to the rest; but I think it improbable that all the disciples gave way to this weakness; and therefore suppose that the Evangelist, not to seem to lay the charge to any individual, expresses himself indefinitely, saying, that there arose a reasoning among them.
Teofilatto † 1107
Now it seems that this feeling was excited by the circumstance of their not being able to cure the demoniac. And while they were disputing thereupon, one said, It was not owing to my weakness, but another’s, that he could not be cured; and so thereby was kindled a strife among them, which was the greatest.
san Beda † 735 d.C.
Or, because they saw Peter, James, and John, taken apart to the mount, and the keys of the kingdom of heaven promised to Peter, they were angry that these three, or Peter, should have precedence over all; or because in the payment of the tribute they saw Peter made equal to the Lord, they supposed he was to be placed before the rest. But the attentive reader will find that the question was raised among them before the payment of the penny. For in truth Matthew relates that this took place at Capernaum; but Mark says, And he came to Capernaum, and being in the house, he asked them, What was it that ye disputed among yourselves in the way? But they held their peace; for by the way they had disputed among themselves who should be the greatest. (Mat. 18:24, Mark 9:33.)
san Cirillo di Alessandria † 444 d.C.
But our Lord, Who knew how to save, seeing in the hearts of the disciples the thought that had risen up thereupon as it were a certain root of bitterness, plucks it up by the roots before it received growth. For when passions first begin in us, they are easily subdued; but having gained strength, they are with difficulty eradicated. Hence it follows, And Jesus perceiving the thought of their heart, &c. Let him who thinks Jesus to be mere man, know that he has erred; for the Word, although made flesh, remained God. For it is God alone Who is able to search into the heart and reins. But in taking a child, and placing it beside Him, He did it for the Apostles’ sake and ours. For the disease of vain-glory feeds generally on those who have the preeminence among other men. But a child has a pure mind and unspotted heart, and abides in simplicity of thought; he courts not honours, nor knows the limits of each one’s power, nor shuns seeming to be inferior to others, bearing no moroseness in his mind or heart. Such the Lord embraces and loves, and thinks them worthy to be near Him, as those who had chosen to taste of the things which are His; for He says, Learn of me, for I am meek and lowly of heart. Hence it follows, And he says unto them, Whosoever shall receive a child in my name, receiveth me. As if He were to say, Seeing that there is one and the same reward to those that honour the saints, whether perchance such an one be the least, or one distinguished for honours and glory, for in him is Christ received, how vain is it to seek to have the preeminence?
san Beda † 735 d.C.
Now herein He either teaches, that the poor of Christ are to be received by those who wish to be greater simply for His honour, or He persuades men that they are children in malice. Hence when He said, Whoever shall receive that child, he adds, in my name; that in truth they may pursue with diligence and reason for Christ’s name that form of virtue which the child observes, with only nature for its guide. But because He also teaches that He is received in the child, and He Himself was born unto us a child; lest it should be thought that this was all which was seen, He subjoined, And whoever shall receive me, receiveth him that sent me; wishing verily to be believed, that as was the Father, such and so great was He.
sant'Ambrogio † 397 d.C.
For he who receives the followers of Christ, receives Christ; and he who receives the image of God, receives God; but because we cannot see the image of God, it has been made present to us by the incarnation of the Word, that the divine nature which is above us, may be reconciled to us.
san Cirillo di Alessandria † 444 d.C.
Now He still more plainly conveys the meaning of the preceding words, saying, For he that is least among you all, the same shall be great; in which He speaks of the modest man who from honesty thinks nothing high of himself.
Teofilatto † 1107
Because then our Lord had said, He who is least among you all, the same shall be great, John feared, lest perhaps they had done wrong in hindering a certain man by their own power. For a prohibition does not shew the probitor to be inferior, but to be one who thinks himself somewhat superior. Hence it is added, And John answered and said, Master, we saw one casting out devils in thy name, and we forbad him. Not indeed from envy, but to distinguish the working of miracles, for he had not received the power of working miracles with them, nor had the Lord sent him as He did them; nor did he follow Jesus in all things. Hence he adds, because he followeth not with us.
sant'Ambrogio † 397 d.C.
For John loving much, and therefore much beloved, thinks that they should be excluded from the privilege who did not practise obedience.
san Cirillo di Alessandria † 444 d.C.
But we ought to consider not so much the worker of the miracles, as the grace which was in him, who, by the power of Christ, performed miracles. But what if there should be both those which be numbered together with the Apostles, and those who are crowned with the grace of Christ; there are many diversities in Christ’s gifts. But because the Saviour had given the Apostles power to cast out evil spirits, (Matt. 10:8.) they thought no one else but themselves alone was permitted to have this privilege granted to him, and therefore they come to enquire if it were lawful for others also to do this.
sant'Ambrogio † 397 d.C.
Now John is not blamed, because he did this from love, but he is taught to know the difference between the strong and the weak. And therefore our Lord though He rewards the stronger, yet does not exclude the weak; as it follows, And Jesus said unto him, Forbid him not, for he that is not against you is for you. True, O Lord. For both Joseph and Nicodemus, through fear Thy secret disciples, when the time came, did not refuse their offices. But still since Thou saidst elsewhere, He that is not with me is against me, and he that gathereth not with me scattereth, (Luke 11:23.) explain unto us lest the two seem contrary to one another. And it seems to me, if any one considers the Searcher of hearts, he cannot doubt that every man’s action is distinguished by the motive of his heart.
san Giovanni Crisostomo † 407 d.C. Hom. 41. in Matt.
For in the other place when He said, He that is not with me is against me, He shews the Devil and the Jews to be opposed to Him; but here He shews that he who in Christ’s name cast out devils, is partly on their side.
san Cirillo di Alessandria † 444 d.C.
As if He said, On the side of you who love Christ, are all they who wish to follow those things which conduce to His glory, being crowned with His grace.
Teofilatto † 1107
Marvel then at the power of Christ, how His grace works by means of the unworthy and those who are not His disciples: as also men are sanctified through the priests, although the priests be not holy.
sant'Ambrogio † 397 d.C.
Now why does He in this place say that they are not to be hindered, who by the imposition of hands can subdue the unclean spirits, when according to Matthew, He says to these, I never knew you? (Matt. 7:23.) But we ought to perceive that there is no difference of opinion, but that the decision is this, that not only the official works but works of virtue are required in a priest, and that the name of Christ is so great, that even to the unholy it serves to give defence, but not grace. Let no one then claim to himself the grace of cleansing a man, because in him the power of the eternal Name has worked. For not by thy merits, but by his own hatred, the devil is conquered.
san Beda † 735 d.C.
Therefore in heretics and false catholics, it becomes us to abhor, and forbid not the common sacraments in which they are with us, and not against us, but the divisions contrary to peace and truth, wherein they are against us as following not the Lord.
Il testo latino
Cyrillus
Insidiatur Diabolus multimode diligentibus optimam vitam; et si quidem per carnales illecebras obsidere valet alicuius mentem, affectus voluptatem exacuit: si quis hos effugerit laqueos cupidinis, gloriae suscitat passionem, quae quidem passio vanae gloriae invasit quemdam apostolorum suorum; unde dicitur intravit autem cogitatio in eos, quis eorum esset maior: hoc enim cogitare est cupientis ceteris superesse. Improbabile autem puto omnes discipulos hanc aegritudinem incurrisse: et ideo ne crimen aliquod contra aliquem discipulorum Evangelista machinari videretur, exprimit indeterminate dicens, quod intravit in eos cogitatio
Theophylactus
Videtur autem hanc passionem ex hoc ortam fuisse quod daemoniacum curare non valuerunt, eis de hoc altercantibus; uno dicente quod non propter meam impotentiam, sed alterius curari non valuit, ut ex hoc accensa contentio fuerit quis eorum maior esset
Beda
Vel quia viderant Petrum, Iacobum et Ioannem seorsum ductos in montem, et Petro claves regni caelorum promissas fuisse, irati sunt, vel ipsos tres ceteris, vel Petrum omnibus esse praelatum: vel quia tributi solutione Petrum ipsi domino parificatum viderant, ipsum prae ceteris arbitrabantur praeferendum. Sed diligens lector hanc intra eos quaestionem etiam ante didrachma redditum inveniet fuisse versatam. Denique Matthaeus hoc in Capharnaum memorat esse gestum. Dicit autem Marcus: et venerunt Capharnaum. Qui cum in domo essent, interrogabat eos: quid in via tractabatis? At illi tacebant: siquidem inter se in via disputaverant quis illorum esset maior
Cyrillus
Dominus autem, qui novit salvos facere, videns in mente discipulorum super hoc cogitationem exortam, velut quamdam amaritudinis radicem, priusquam augmentum susciperet, radicitus eam evellit: cum enim inchoant passiones in nobis, facile devincuntur; sed auctae difficile sunt mobiles; unde sequitur at Iesus videns cogitationes cordis eorum, apprehendit puerum et statuit illum penes se. Discat qui nudum hominem putat esse Iesum, se errasse; quamvis enim verbum caro factum sit, mansit tamen Deus: nam solius Dei est posse rimari corda et renes. Quod autem puerum assumpsit, et ponebat penes se, agebatur causa apostolorum utilitatis et nostrae. Depascitur enim inanis gloriae morbus ut plurimum eos, qui praeeminent in hominibus aliis. Puer autem sinceram gerit mentem, immaculatum cor, et manet in simplicitate cogitationum: non ambit honores, nec novit cuiusvis praerogativae modum, nec refugit videri minus se habere, non multam gerit severitatem in mente et corde. Tales autem dominus amplexatur, et diligit, et prope se dignatur habere, quasi qui elegerunt quae sua sunt sapere. Ait enim: discite a me, quia mitis sum et humilis corde; unde sequitur et ait: quicumque susceperit puerum istum in nomine meo, me recipit; quasi dicat: quando una et eadem est merces honorantibus sanctos, sive forsan minimus sit, sive praeclarus honore et gloria, quia in eo Christus suscipitur; quomodo non vanum est petere invicem fungi praerogativa?
Beda
In hoc autem vel simpliciter pauperes Christi ab his qui velint esse maiores, pro eius docet honore suscipiendos; vel malitia parvulos istos esse suadet; unde cum diceret quicumque susceperit puerum istum, addit in nomine meo; ut scilicet formam virtutis, quam natura duce puer observat, ipsi pro nomine Christi rationis industria sequantur. Sed quia et se in puero suscipi docet, et ipse puer natus est nobis, ne putaretur hoc esse solum quod videbatur, subiunxit et quicumque me recipit, recipit illum qui misit me: talem se utique ac tantum credi volens, qualis et quantus est pater
Ambrosius
Qui enim imitatorem Christi recipit, Christum recipit; et qui imaginem Dei recipit, Deum recipit. Sed quia imaginem Dei non poteramus videre, facta est nobis per incarnationem verbi praesens, ut reconciliaretur nobis quae supra nos est, divinitas
Cyrillus
Adhuc autem magis insinuat praemissi verbi intentionem, dicens nam qui minor est inter vos omnes, hic maior est. Quod de modesto dicit, qui nihil de se sublime putat propter honestatem
Theophylactus
Quia dominus dixerat qui minor est inter vos omnes, hic maior est, timuit Ioannes ne forte malum aliquod fecerint, propria potestate quemdam hominem prohibentes; nam prohibitio non minorem prohibentem ostendit, sed maius aliquid sapientem; unde subditur respondens autem Ioannes dixit: praeceptor, vidimus quemdam in nomine tuo eicientem Daemonia, et prohibuimus eum: non quidem invidentes, sed operationem miraculorum diiudicantes: non enim cum eis miraculorum potestatem acceperat, neque eum dominus miserat sicut illos, neque Iesum in omnibus sequebatur; unde subdit qui non sequitur te nobiscum
Ambrosius
Ioannes enim plurimum diligens, et ideo redamatus plurimum, excludendum putat beneficio eum qui non utatur obsequio
Cyrillus
Sed oportebat magis pensare non hunc ipsum esse miraculorum auctorem, sed gratiam quae est in eo qui in virtute Christi miracula perficit. Quid autem si non connumerentur apostolis qui Christi gratia coronantur? Multae sunt differentiae Christi donorum; sed quia tradidit salvator potestatem apostolis ut spiritus immundos eicerent, putaverunt nulli aliorum quam sibi solis licere concessam gerere dignitatem; et ideo accedunt sciscitantes si liceat et aliis hoc agere
Ambrosius
Non reprehenditur autem Ioannes, quia amore faciebat, sed docetur, ut noverit infirmorum esse firmorumque distantiam. Et ideo dominus etsi fortiores remunerat, tamen non excludit infirmos; unde sequitur et ait ad illos Iesus: nolite prohibere: qui enim non est adversum vos, pro vobis est. Bene, domine: nam et Ioseph et Nicodemus, occulti discipuli propter metum, in tempore tamen suum tibi officium non negaverunt. Sed tamen, quia alibi dixisti: qui non est mecum, adversum me est, et qui mecum non colligit, dispergit, aperi nobis, ne videatur esse contrarium. Et puto, quia si quis mentium consideret scrutatorem, non debeat dubitare uniuscuiusque factum mente discerni
Chrysostomus
Illic enim cum dixit: qui non est mecum, adversum me est, ostendit Diabolum et Iudaeos sibi esse contrarios; hic autem ostendit eum qui in nomine Christi Daemones eiciebat, in parte cum eis existere
Cyrillus
Quasi dicat: pro vobis, qui Christum diligitis, sunt qui prosequi volunt quae ad ipsius gloriam spectant, eiusdem gratia coronati
Theophylactus
Mirare autem Christi virtutem, qualiter per indignos et non discipulos eius gratia operatur; sicut et per sacerdotes sanctificantur homines, quamvis sacerdotes sancti non fuerint
Ambrosius
Cur autem hic eos qui possunt per manus impositionem immundis imperare spiritibus in nomine Iesu, negat esse prohibendos? Secundum Matthaeum dicit his: non novi vos. Sed advertere debemus, non esse sententiarum discordiam; sed illud censeri, quod non solum officii in clericos, sed etiam virtutis opera requirantur; tantumque esse Christi nomen, ut etiam parum sanctis opituletur ad praesidium, etsi non opituletur ad gratiam: unde nemo purgati hominis sibi gratiam vindicet, in quo aeterni nominis virtus operata sit: non enim merito suo Diabolus, sed odio sui vincitur
Beda
Itaque in haereticis et malis Catholicis non sacramenta communia in quibus nobiscum sunt et adversum nos non sunt, sed divisionem paci veritatique contrariam, qua adversum nos sunt, et dominum non sequuntur nobiscum, detestari et prohibere debemus
9:51
san Cirillo di Alessandria † 444 d.C.
When the time was near at hand in which it behoved our Lord to accomplish His life-giving Passion, and ascend up to heaven, He determines to go up to Jerusalem, as it is said, And it came to pass, &c.
Tito di Bostra † 378 d.C.
Because it was necessary that the true Lamb should there be offered, where the typical lamb was sacrificed; but it is said, he stedfastly set his face, that is, He went not here and there traversing the villages and towns, but kept on His way straight towards Jerusalem.
san Beda † 735 d.C.
Let then the Heathen cease to mock the Crucified, as if He were a man, who it is plain, as God, both foresaw the time of His crucifixion, and going voluntarily to be crucified, sought with stedfast face, that is, with resolute and undaunted mind, the spot where He was to be crucified.
san Cirillo di Alessandria † 444 d.C.
And He sends messengers to make a place for Him and His companions, who when they came to the country of the Samaritans were not admitted, as it follows, And sent messengers before his face: and they went, and altered into a village of the Samaritans, to make ready for him. And they did not receive him.
sant'Ambrogio † 397 d.C.
Mark that He was unwilling to be received by those who He knew had not turned to Him with a simple heart. For if He had wished, He might have made them devout, who were undevout. But God calls those whom He thinks worthy, and whom He wills He makes religious. But why they did not receive Him the Evangelist mentions, saying, Because his face was as if he would go to Jerusalem.
Teofilatto † 1107
But if one understands that they did not receive Him for this reason, because He had determined to go to Jerusalem, an excuse is found for them, who did not receive Him. But we must say, that in the words of the Evangelist, And they did not receive him, is implied that He did not go into Samaria, but afterwards as if some one had asked St. Luke, he explained in these words, why they did not receive Him. And He went not to them, i. e. not that He was unable, but that He did not wish to go there, but rather to Jerusalem.
san Beda † 735 d.C.
Or the Samaritans see that our Lord is going to Jerusalem, and do not receive Him. For the Jews have no dealings with the Samaritans, (John 4:9.) as John shews.
san Cirillo di Alessandria † 444 d.C.
But our Lord, Who knew all things before they came to pass, knowing that His messengers would not be received by the Samaritans, nevertheless commanded them to go before Him, because it was His practice to make all things conduce to the good of His disciples. Now He went up to Jerusalem as the time of His suffering drew near. In order then that they might not be offended, when they saw Him suffer, bearing in mind that they must also endure patiently when men persecute them, He ordained beforehand as a kind of prelude this refusal of the Samaritans. It was good for them also in another way. For they were to be the teachers of the world, going through towns and villages, to preach the doctrine of the Gospel, meeting sometimes with men who would not receive the sacred doctrine, allowing not that Jesus sojourned on earth with them. He therefore taught them, that in announcing the divine doctrine, they ought to be filled with patience and meekness, without bitterness, and wrath, and fierce enmity against those who had done any wrong to them. But as yet they were not so, nay, being stirred up with fervid zeal, they wished to bring down fire from heaven upon them. It follows, And when his disciples James and John saw this, they said, Lord, will thou that we command fire to come down from heaven, &c.
sant'Ambrogio † 397 d.C.
For they knew both that when Phineas had slain the idolaters it was counted to him for righteousness; (Numb. 25:8, Ps. 107:31) and that at the prayer of Elijah fire came down from heaven, that the injuries of the prophet might be avenged. (2 Kings 1:10, 12.)
san Beda † 735 d.C.
For holy men who well knew that that death which detaches the soul from the body was not to be feared, still because of their feelings who feared it, punished some sins with death, that both the living might be struck with a wholesome dread, and those who were punished with death might receive harm not from death itself but from sin, which would be increased were they to live.
sant'Ambrogio † 397 d.C.
But let him be avenged who fears. He who fears not, seeks not vengeance. At the same time the merits of the Prophets are likewise shewn to have been in the Apostles, seeing that they claim to themselves the right of obtaining the same power of which the Prophet was thought worthy; and fitly do they claim that at their command fire should come down from heaven, for they were the sons of thunder.
Tito di Bostra † 378 d.C. v. Theophyl. in loc.
They thought it much juster that the Samaritans should perish for not admitting our Lord, than the fifty soldiers who tried to thrust down Elijah.
sant'Ambrogio † 397 d.C.
But the Lord is not moved against them, that He might shew that perfect virtue has no feeling of revenge, nor is there any anger where there is fulness of love. For weakness must not be thrust out, but assisted. Let indignation be far from the religious, let the high-souled have no desire of vengeance. Hence it follows, But he turned and rebuked them, and said, Ye know not what manner of spirit ye are of.
san Beda † 735 d.C.
The Lord blames them, not for following the example of the holy Prophet, but for their ignorance in taking vengeance while they were yet inexperienced, perceiving that they did not desire correction from love, but vengeance from hatred. After that He had taught them what it was to love their neighbour as themselves, and the Holy Ghost also had been infused into them, there were not lacking these punishments, though far less frequent than in the Old Testament, because the Son of man came not to destroy men’s lives, but to save them. As if He said, And do you therefore who are sealed with His Spirit, imitate also His actions, now determining charitably, hereafter judging justly.
sant'Ambrogio † 397 d.C.
For we must not always punish the offender, since mercy sometimes does more good, leading thee to patience, the sinner to repentance. Lastly, those Samaritans believed the sooner, who were in this place saved from fire.
Il testo latino
Cyrillus
Cum immineret tempus quo decebat dominum, peracta passione salubri, caelum ascendere, decrevit ascendere Ierosolymam; unde dicitur factum est autem, dum complerentur dies assumptionis eius, et ipse faciem suam firmavit ut iret in Ierusalem
Titus
Quia ibi oportebat verum agnum offerri, ubi figuralis agnus immolabatur. Dicit autem firmavit faciem suam; idest, non huc et illuc ibat, nec perambulabat vicos et municipia, sed iter tenebat versus Ierusalem
Beda
Cessent ergo Pagani quasi hominem ridere crucifixum, quem et tempus suae crucifixionis constat quasi Deum praevidisse, et quasi sponte crucifigendus locum quo crucifigendus erat firmata facie, idest obstinata atque imperterrita mente, petiisse
Cyrillus
Misit autem nuntios paraturos ei et comitibus eius hospitium; qui cum ivissent ad terram Samaritanorum, non fuerunt admissi; unde sequitur et misit nuntios ante conspectum suum; et euntes intraverunt in civitatem Samaritanorum, ut pararent illi. Et non receperunt illum
Ambrosius
Disce quia recipi noluit ab his quos sciebat non simplici mente conversos; nam si voluisset, ex indevotis devotos fecisset; sed Deus quos dignatur vocat, et quem vult religiosum facit. Cur autem non receperunt, Evangelista memorat dicens quia facies eius erat euntis in Ierusalem
Theophylactus
Sed si intelligamus quod propter hoc illum non receperunt quia ire Ierusalem determinaverat, inveniuntur hi excusati qui non receperunt eum. Sed dicendum est, quod in hoc quod dicit Evangelista: et non receperunt illum, intelligitur illud quod neque in Samariam venit; deinde quasi aliquo interrogante quare non receperunt ipsum, neque eos adivit, solvens dicit, non quia impotens esset, sed quod illuc ire nolebat, sed magis Hierosolymam
Beda
Vel Ierusalem ire conspicientes Samaritani, dominum non recipiunt: non enim coutuntur Iudaei Samaritani, ut Ioannes ostendit
Cyrillus
Sed cum dominus, quia omnia noverat, sciret quod eius nuntii non essent a Samaritanis recipiendi, ideo tamen praecepit eis quod praecederent, quia mos erat ei omnia satagere erga profectum discipulorum. Ascendebat quidem Hierosolymam propinquante tempore passionis. Ut igitur quando pati eum viderent, non scandalizarentur, considerantes quod oportet patientes esse cum contumelias inferunt aliqui, praemisit quasi quoddam praeludium Samaritanorum repulsam. Profuit autem eis et aliter. Futuri enim erant doctores orbis terrarum, civitates et villas percurrentes ad praedicandum evangelicam doctrinam; quibus aliquando occurrerent aliqui minime recipientes sacram praedicationem, quasi non concedentes secum commorari Iesum. Docuit igitur eos quod divinam annuntiantes doctrinam pleni esse debebant patientia et mansuetudine; non autem hostiles et iracundi, et in peccantes in eos atrociter insurgentes: sed adhuc non erant tales; immo zelo fervido concitati, volebant ignem de caelo super eos deducere. Sequitur cum vidissent autem discipuli eius Iacobus et Ioannes, dixerunt; domine, vis dicimus ut ignis descendat de caelo, et consumat illos?
Ambrosius
Sciebant enim, et Phinees reputatum ad iustitiam quia sacrilegos interemerat, et ad preces Eliae ignem descendisse de caelo, ut prophetae vindicaretur iniuria
Beda
Sancti enim viri quod optime scirent mortem istam, quae animam dissolvit a corpore, non esse formidandam; secundum eorum tamen animum qui illam timerent, nonnulla peccata morte punierunt, quo et viventibus utilis metus incuteretur, et illis qui morte puniebantur, non ipsa mors noceret, sed peccatum, quod augeri posset si viverent
Ambrosius
Sed vindicetur qui timet: vindictam non quaerit qui non timet. Similiter ostenditur nobis in apostolis fuisse merita prophetarum, quando eamdem sibi potestatem quam propheta meruit, impetrandi iure praesumunt; et bene praesumunt quod ad sermonem suum ignis de caelo descenderet, quoniam filii sunt tonitrui
Titus
Censetur autem ab eis multo iustius esse Samaritanos perire, dominum non admittentes, quam quinquaginta servum excludere tentantes. Dominus autem in eos non commovetur, ut ostenderet quia non habet ultionis studium perfecta virtus, nec ulla sit iracundia ubi plenitudo est caritatis; nam nec excludenda est infirmitas, sed iuvanda. Procul a religiosis indignatio, procul a magnanimis cupiditas ultionis; unde sequitur et conversus increpavit illos, et dixit: nescitis cuius spiritus estis
Beda
Reprehendit in eis dominus non exemplum prophetae sancti, sed ignorantiam vindicandi, quae adhuc erat in rudibus, animadvertens eos non amore correptionem, sed odio desiderare vindictam. Itaque posteaquam eos docuit quid esset diligere proximum tamquam seipsum, infuso etiam spiritu sancto non defuerunt tales vindictae, quamvis multo rarius quam in veteri testamento: quia, sicut sequitur, filius hominis non venit animas perdere, sed salvare; quasi dicat: et vos ergo, qui eius spiritu signati estis, etiam acta eius imitamini, nunc pie consulentes, sed in futuro iuste iudicantes
Ambrosius
Non enim semper in eos qui peccaverunt est vindicandum; quia nonnunquam amplius prodest clementia, tibi ad patientiam, lapso ad correptionem. Denique Samaritani citius crediderunt, a quibus hoc loco ignis arcetur
9:57
san Cirillo di Alessandria † 444 d.C. non occ.
Although the Almighty Lord is bountiful, He does not grant to every one absolutely and indiscriminately heavenly and divine gifts, but to those only who are worthy to receive them, who free themselves and their souls from the stains of wickedness. And this we are taught by the force of the angelic words, And it came to pass, that, us they went in the way, a certain man said unto him, Lord, I will follow thee. First indeed there is much tardiness implied in the manner of his coming. It is next shewn that he is filled with too great presumption. For he sought not to follow Christ simply as several others of the people, but rather caught at the honour of the Apostleship. Whereas Paul says, No one taketh the honour to himself but he that is called of God. (Heb. 5:4.)
sant'Atanasio † 373 d.C. non occ.
He dared also to match himself with the incomprehensible power of the Saviour, saying, I will follow thee whithersoever thou goest; for to follow the Saviour simply to hear His teaching is possible to human nature, as it directs itself towards men, but it is not possible to go with Him wherever He is; for He is incomprehensible, and is not confined by place.
san Cirillo di Alessandria † 444 d.C.
In another respect also our Lord deservedly gives him a refusal, for He taught that to follow the Lord, a man must take up his cross, and renounce the affection of this present life. And our Lord finding this lacking in him does not blame him, but corrects him. It follows, And Jesus says to him, The foxes have holes, &c.
Teofilatto † 1107
For having seen our Lord drawing much people to Him, he thought that he received reward from them, and that if he followed our Lord, he might obtain money.
san Beda † 735 d.C.
Therefore it is said to him, Why do you seek to follow Me for the riches and gain of this world, when so great is My poverty that I have not even a place of rest, and take shelter under another man’s roof.
san Giovanni Crisostomo † 407 d.C.
See how our Lord sets forth by his works the poverty which he taught. For him was no table spread, no lights, no house, nor any such thing.
san Cirillo di Alessandria † 444 d.C.
Now under a mystical signification He applies the name of foxes and birds of the air to the wicked and crafty powers of evil spirits. As if He said, Since foxes and birds of the air have their abode in thee, how shall Christ rest in thee? What fellowship has light with darkness? (2 Cor. 6:14.)
sant'Atanasio † 373 d.C.
Or herein our Lord teaches the greatness of His gift, as if He said, All created things may be confined by place, but the Word of God has incomprehensible power. Say not then, I will follow thee whithersoever thou goest. But if thou wouldest be a disciple, cast off 1 foolish things, for it is impossible for him who remains in foolishness to become a disciple of the Word.
sant'Ambrogio † 397 d.C.
Or, He compares foxes to heretics, because they are indeed a wily animal, and, ever intent upon fraud, commit their robberies by stealth. They let nothing be safe, nothing be at rest, nothing secure, for they hunt their prey into the very abodes of men. The fox again, an animal full of craft, makes no hole for itself, yet likes to lie always concealed in a hole. So the heretics, who know not how to construct a house for themselves, circumscribe and deceive others. This animal is never tamed, nor is it of use to man. Hence the Apostle, A heretic after the first and second admonition reject. (Tit. 3:10.) But the birds of the air, which are frequently brought in to represent spiritual wickedness, build as it were their nests in the breasts of the wicked, and as long as deceit reigns over the affections, the divine principle has no opportunity to take possession. But when a man has proved his heart to be innocent, upon him Christ leans in some measure the weight of His greatness, for by a more abundant shedding of grace He is planted in the breasts of good men. So then it does not seem reasonable that we should think him faithful and simple, who is rejected by the judgment of the Lord, notwithstanding that he promised the service of unwearied attendance; but our Lord cares not for this kind of service, but only purity of affection, nor is his attendance accepted whose sense of duty is not proved. For the hospitality of faith should be given with circumspection, lest while opening the interior of our house to the unbelieving, through our imprudent credulity we fall a snare to the treachery of others. Therefore that you may be aware that God despises not attendance upon him but deceit, He who rejected the deceitful man chose the innocent. For it follows, And he said unto another, Follow me. But He says this to him, whose father He knew to be dead. Hence it follows, But he said, Lord, suffer me first to go and bury my father.
san Beda † 735 d.C.
He did not refuse the discipleship, but his wish was, having fulfilled the filial duty of burying his father, to follow Christ more freely.
sant'Ambrogio † 397 d.C.
But the Lord calls those upon whom He has compassion. Hence it follows, And Jesus said, Let the dead bury their dead. Since we have received as a religious duty the burial of the human body, how is it thus that the burial even of a father’s dead body is forbidden, unless you are to understand that human things are to be postponed to divine? It is a good employment, but the hindrance is greater, for he who divides his pursuits, draws down his affections; he who divides his care, delays his advances. We must first set about the things which are most important. For the Apostles also, that they might not be occupied in the office of distributing alms, ordained ministers for the poor.
san Giovanni Crisostomo † 407 d.C. Hom. 27. in Matt.
But what more necessary than the burial of his father, what more easy, seeing that there would not be much time given to it? We are then hereby taught that it becomes us not to spend even the slightest portion of our time in vain, although we have a thousand things to compel us, nay to prefer spiritual things to even our greatest necessities. For the devil watchfully presses close upon us, wishing to find any opening, and if he causes a slight negligence, he ends in producing a great weakness.
sant'Ambrogio † 397 d.C.
The performance of a father’s burial is not then prohibited, but the observance of religious duty is preferred to the ties of relationship. The one is left to those in like condition, the other is commanded to those who are left. But how can the dead bury the dead? unless you here understand a twofold death, one a natural death, the other the death of sin. (Rom. 9:11.) There is also a third death, by which we die unto sin, live unto God.
san Giovanni Crisostomo † 407 d.C. ubi sup.
By thus saying, their dead, he shews that this man’s father was not his dead, for I suppose that the deceased was of the number of the unbelieving.
sant'Ambrogio † 397 d.C.
Or because the throat of the ungodly is an open sepulchre, their memory is ordered to be forgotten whose services die together with their bodies. Nor is the son recalled from his duty to his father, but the faithful is separated from the communion of the unbelieving; there is no prohibition of duty, but a mystery of religion, that is, that we should have no fellowship with the dead Gentiles.
san Cirillo di Alessandria † 444 d.C.
Or else, his father was borne down with years, and he thought he was doing an honourable act in proposing to pay the kind offices which were due to him, according to Exodus, Honour thy father and thy mother. (Exod. 20:12.) Hence when calling him to the ministry of the Gospel, our Lord said, Follow me, he sought for a time of respite, which should suffice for the support of his decrepit father, saying, Permit me first to go and bury my father, not that he asked to bury his deceased father, for Christ would not have hindered the wish to do this, but he said, Bury, that is, support in old age even till death. But the Lord said to him, Let the dead bury their dead. For there were other attendants also bound by the same tie of relationship, but as I consider dead, because they had not yet believed Christ. Learn from this, that our duty to God is to be preferred to our love for our parents, to whom we shew reverence, because through them have we been born. But the God of all, when as yet we were not, brought us into being, our parents were made the ministers of our introduction.
sant'Agostino † 430 d.C. de Con. Ev. l. ii. c. 23.
Our Lord spoke this to the man to whom He had said, Follow me. But another disciple put himself forward, to whom no one had spoken any thing, saying, I will follow thee, O Lord; but let me first go and bid them farewell who are at home, lest perchance they look for me as they are wont.
san Cirillo di Alessandria † 444 d.C.
Now this promise is worthy of our admiration and full of all praise, but to bid farewell to those who are at home, to get leave from them, shews that he was still somehow divided from the Lord, in that he had not yet resolved, to make this venture with his whole heart. For to wish to consult relations who would not agree to his proposal betokens one somewhat wavering. Wherefore our Lord condemns this, saying, No man, having put his hand to the plough, and looking back, is fit for the kingdom of God. He puts his hand to the plough who is ambitious to follow, yet looks back again who seeks an excuse for delay in returning home, and consulting with his friends.
sant'Agostino † 430 d.C. Serm. 100.
As if he said to him, The East calls thee, and thou turnest to the West.
san Beda † 735 d.C.
To put one’s hand to the plough, is also, (as it were by a certain sharp instrument,) by the wood and iron of our Lord’s passion, to wear away the hardness of our heart, and to open it to bring forth the fruits of good works. But if any one, having begun to exercise this, delights to look back with Lot’s wife to the things which he had left, he is deprived of the gift of the kingdom to come.
Un espositore greco Nilus Monac.
For the frequent looking upon the things which we have forsaken, through the force of habit draws us back to our past way of life. For practice has great power to retain to itself. Is not habit generated of use, and nature of habit? But to get rid of or change nature is difficult; for although when compelled it for a while turns aside, it very rapidly returns to itself.
san Beda † 735 d.C.
But if the disciple about to follow our Lord is reproved for wishing even to bid farewell at home, what will be done to such as for no advantage-sake frequently visit the houses of those whom they have left in the world?
Il testo latino
Cyrillus
Etsi munificus sit omnium dominus, non simpliciter et improvide singulis dat superna et divina dona, sed illis qui digni sunt recipere, qui scilicet animam suam alienant a maculis pravitatum; et hoc nos docet evangelicorum verborum virtus, cum dicitur factum est autem ambulantibus illis in via, dixit quidam ad illum: sequar te quocumque ieris. Primo quidem plurima continetur in accessu inertia; consequenter ostenditur quod plenus impudentia nimia: neque enim simpliciter Christum sequi petebat, sicut alii plures de populo; sed magis insiliebat ad apostolicas dignitates, cum Paulus dicat: non assumat quisquam sibi honorem, sed a Deo vocatus
sant'Atanasio
Ausus etiam fuit comparare se incomprehensibili salvatoris potestati, dicens sequar te quocumque ieris: eo quod sequi salvatorem simpliciter ad eius audiendam doctrinam possibile est humanae naturae proprietate, qua fungitur erga homines; non est autem possibile secum concurrere ubilibet existenti: ipse namque incomprehensibilis est, et non circumscribitur loco
Cyrillus
Alio quoque modo non immerito recusabilem facit eum; decebat enim ipsum crucem suam accipere ad sequendum dominum, et abrenuntiare praesentis vitae affectibus: et hoc dominus in eo reprehendit, non vituperans, sed corrigens. Sequitur et ait Iesus: vulpes foveas habent et volucres caeli nidos; filius autem hominis non habet ubi caput suum reclinet
Theophylactus
Quia enim viderat dominum multum populum adducentem, putavit quod ab eis haberet pretium, et quod si ipse dominum sequeretur, posset pecuniam congregare
Beda
Unde dicitur ei: quid me propter divitias et lucra huius saeculi cupis sequi, cum tantae sim paupertatis ut nec hospitiolum quidem habeam, et non meo utar tecto?
Chrysostomus
Aspice qualiter paupertatem quam dominus docuerat, per opera demonstrat. Non erat ei mensa, non candelabrum, non domus, nec quicquam aliud talium
Cyrillus
Mystica autem significatione vulpes et volatilia caeli malignas et astutas potestates Daemonum vocat: quasi dicat: quando vulpes et volatilia in te mansionem habent, qualiter Christus in te requiescet? Quid commune est luci et tenebris?
sant'Atanasio
Vel in hoc dominus magnitudinem sui muneris docet; quasi dicat: omnia generabilia circumscribi possunt; verbum vero Dei incomprehensibilis potestatis est: et ideo ne dicas sequar te quocumque ieris. Ceterum si velis discipulus fieri, abdices irrationabilia: eo quod impossibile est eum qui moratur in irrationabilitate, verbi discipulum fieri
Ambrosius
Vel vulpes haereticis comparat: fallax quippe animal et insidiis semper intentum, rapinam fraudis exercet: nihil tutum, nihil otiosum, nihil patitur esse securum, eo quod intra ipsa hospitia hominum praedam requirit. Ita sunt haeretici, qui domum sibi parare non norunt, sed circumscriptionibus suis alios decipere conantur. Hoc animal neque mansuescit unquam; unde apostolus ait: haereticum hominem post unam correctionem devita. Volucres vero caeli frequenter ad nequitiae spiritualis similitudinem derivantur; et veluti nidos quosdam struunt in pectoribus improborum: et ideo dominante versutia in affectibus singulorum, nulla potest divinitatis esse possessio; ubi autem mentem probaverit innoxiam, supra ipsum quodammodo vim suae maiestatis reclinat, quia profusiore quadam gratia honorum pectoribus inseritur. Sic igitur non videtur convenire rationi ut simplicem fidelemque ipsum arbitremur qui domini dignatione respuitur, cum indefessi famulatus obsequium spopondisset. Sed dominus non obsequiorum speciem, sed puritatem quaerit affectus; nec obsequium eius admittitur cuius non probatur officium: circumspectum etenim fidei debet esse hospitium: ne dum infidelibus nostrae domus interna reseramus, in alienam perfidiam improvida credulitate labamur. Itaque ut advertas Deum non cultus aspernantem esse, sed fraudis; qui repudiavit fraudulentum, elegit innocentem; sequitur enim ait autem ad alterum: sequere me. Sed hoc dicit ei cuius patrem iam sciebat mortuum; unde sequitur ille autem dixit: domine, permitte mihi primum ire et sepelire patrem meum
Beda
Non discipulatum respuit; sed expleta primum paterni funeris pietate, liberior assequi desiderat
Ambrosius
Sed dominus quos miseretur advocat; unde sequitur dixitque Iesus: sine ut mortui sepeliant mortuos suos; tu autem vade, et annuntia regnum Dei. Cum religiosum humani corporis sepeliendi acceperimus officium, quomodo paterni quoque funeris sepultura prohibetur, nisi ut intelligas humana posthabenda divinis? Bonum studium, sed maius impedimentum; nam qui partitur studium, derivat affectum; qui dividit curam, differt profectum; ergo prius sunt obeunda quae maxima: nam et apostoli ne occuparentur studio dispensandi, ministros pauperibus ordinaverunt
Chrysostomus in Matthaeum
Quid autem magis necessarium paternis exequiis; quid facilius, cum non esset multum temporis dandum? Per hoc docemur quod minime tempus frustra ducere decet, etsi mille cogentia sint; immo praeferre spiritualia cunctis admodum necessariis. Diabolus enim insistit attentius, volens aliquem aditum invenire; et si modicam sumat negligentiam, magnam operatur pusillanimitatem
Ambrosius
Non ergo paterni funeris sepultura prohibetur: sed necessitudini generis divinae religionis pietas antefertur. Illud consortibus relinquitur, hoc mandatur relictis. Quomodo autem mortui sepelire mortuos possunt, nisi geminam hic intelligas mortem, unam naturae, alteram culpae? Est etiam mors tertia, in qua peccato morimur, Deo vivimus
Chrysostomus in Matthaeum
Cum ergo dixisset mortuos suos, ostendit hunc non esse mortuum eius; puto enim de numero infidelium fuisse defunctum
Ambrosius
Aut quia sepulchrum patens est guttur impiorum, memoria eorum abolenda praescribitur quorum simul cum corpore meritum occidit; nec revocatur ab officio patris filius, sed fidelis a perfido communione secernitur; non interdictum est muneris, sed religionis mysterium, communionem nobis cum gentibus mortuis non futuram
Cyrillus
Vel aliter. Erat enim pater senectute gravatus. Putat autem honestum aliquid agere, dum proponeret observare ei debitam pietatem, secundum illud: honora patrem tuum et matrem tuam. Unde ubi vocatus est ad evangelicum ministerium, dicente domino sequere me, quaerebat inducias quae sufficere possent ad decrepiti patris sustentationem dicens permitte mihi primum ire, et sepelire patrem meum: non quod defunctum patrem sepelire rogaret; neque enim Christus hoc agere volentem impedivisset; sed dixit sepelire, idest sustentare in senectute usque ad mortem. Sed dominus ad eum dixit sine mortuos sepelire mortuos suos: erant enim et alii curatores linea parentelae astricti, sed, ut aestimo, mortui, eo quod nondum Christo crediderant. Hinc percipe quod praeferenda sit pietas qua Deo tenemur, amori parentum; quibus reverentiam exhibemus, quia per eos geniti sumus; sed omnium Deus, cum non essemus, ad esse nos conduxit; parentes autem facti sunt ministri introitus ad esse
Augustinus de Cons. Evang
Hoc ergo dicebat dominus illi cui dixerat sequere me. Alius vero discipulus misit se in medio, cui nemo aliquid dixerat; unde sequitur et alter ait: sequar te, domine, sed primum permitte mihi ire, et renuntiare his qui domi sunt, ne forte, quomodo fieri solet, quaerant me
Cyrillus
Imitanda autem huiusmodi promissio, et omni laude plena; sed quaerere renuntiare his qui domi sunt, licentiando se ab eis, ostendit quod utcumque divisus sit a domino, dum hoc non perfecte adire proposuerit mente: nam velle consulere proximos non consensuros huic proposito, indicat se utcumque, labentem: propter quod dominus hoc improbat. Sequitur ait ad illum Iesus: nemo mittens manum suam ad aratrum, et respiciens retro, aptus est regno Dei. Apposuit manum aratro qui affectuosus est ad sequendum; tamen respicit retro qui dilationem petit, occasione redeundi ad domum et cum propinquis conferendi
Augustinus de Verb. Dom
Quasi dicat ei: vocat te oriens, et tu attendis occidentem
Beda
Manum etiam cuilibet in aratrum mittere, est quasi quodam compunctionis instrumento, ligno et ferro dominicae passionis duritiem sui cordis atterere, atque ad serendos bonorum operum fructus aperire; quam si quis excolere incipiens cum uxore Lot ad ea quae reliquerat, respicere delectatur, futuri iam regni munere privatur
Graecus
Crebri namque intuitus eorum quae deseruimus, propter consuetudinem trahunt ad retro acta: violentum enim quid usus est ad retinendum sibi. Nonne habitus ex usu, ex habitu vero natura innascitur? Naturam vero amovere vel alterare difficile: nam et si paulisper declinet coacta, redit ad seipsam velociter
Beda
Si autem secuturus dominum discipulus, quia vel domi renuntiare velit arguitur, quid fiet illis qui nulla utilitatis gratia saepe visitant domos illorum quos in mundo reliquerunt?
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8. QUIA (QUOD) PROPHETA UNUS DE ANTIQUIS (unus antiquorum) SURREXIT. — Uti surget Henoch et Elias sub finem mundi, ut resistant Antichristo. Quin et S. Petrum, primum Episcopum Bracarensem et martyrem, fuisse filium Uriae prophetae, qui occisus est a Joakim, rege Judae, tempore Jeremiae prophetae, ut ipse ait, cap. XXVI, 20; filium enim hunc ante sexcentos annos vita functum, suscitatum fuisse a S. Jacobo Apostolo, ac Bracarense ordinatum Episcopum, docet S. Athanasius, Caesaraugustanus Episcopus, et alii quos citat Bivarius in L. Dextri Chronicon, ad annum Christi 37, n. 2.
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14. DISCUMBERE PER CONVIVIA. — Graece κλισίας; id est per discubitus, per contubernia, per coetus et ordines, ut vertit Syrus.
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26. NAM QUI ME ERUBUERIT ET MEOS SERMONES, HUNC FILIUS HOMINIS ERUBESCET, CUM VENERIT IN MAJESTATE (Graece ἐν δόξῃ, id est in gloria) SUA, ET PATRIS, ET SANCTORUM ANGELORUM. — Scilicet in die judicii, cum in valle Josaphat sedebit judex, et coram omnibus angelis et hominibus omnes judicabit, ac quemque pro meritis caelo vel gehennae addicet. QUI ME ERUBUERIT, — ut pudore aut metu regum, principum, tyrannorum, vel parentum et amicorum meam fidem neget, vel me confiteri non audeat, aut meis legibus obedire vereatur, quasi eum pudeat humilitatis, crucis et crucifixi Christi; hunc vicissim Christus erubescet, id est quasi vilem negliget et despiciet (est metalepsis: qui enim aliquem erubescit ipsum negligit) Christus; cum venerit in majestate et gloria sua, quam per humilitatem crucis promeruit. Crux enim Christi multis visa fuit contemptibilis et probrosa, atque a Deo Gentilibus visa est esse stultitia, Judaeis vero scandalum, ut ait Paulus, I Cor. I, 2. Unde multi vel pudore, vel timore, non ausi sunt eam profiteri, multo minus praedicare, quibus se opponens Paulus, Rom. I, 16, audacter, « Non erubesco Evangelium, inquit, virtus enim Dei est in salutem omni credenti, Judaeo primum et Graeco. » Sic Martyrius monachus Christum specie peregrini leprosi de via lassi sibi apparentem, in humeros sustulit et usque ad monasterium portavit, sed ita ut pondus non sentiret, quia portantem se portabat. Ibi ergo se illi Christus in sua specie ostendens et ascendens in caelum, dixit: « Martyri, tu me non erubuisti super terram, ego te non erubescam super caelos. » Ita refert S. Gregorius, hom. 39 in Evang. Idem S. Gregorius, hom. 32, explicans hunc Lucae locum: « Est, inquit, ubi se quisque interroget, ut in confessione Christi se veraciter probet, si non jam nomen ejus erubescit, si plena virtute mentis humanum pallorem subdidit. Certe enim persecutionis tempore erubescere poterant fideles substantiis nudari, de dignitatibus dejici, verberibus affligi: pacis autem tempore, quia haec a nostris persecutionibus desunt, est aliud ubi ostendamur nobis. Veremur saepe a proximis despici, dedignamur injurias verbi tolerare; si contingat jurgium fortasse cum proximo, erubescimus priores satisfacere. Cor quippe carnale, dum hujus vitae gloriam quaerit, humilitatem respuit. » Et inferius remedium huic pudori assignans: « Erubescat, inquit, humana superbia, confundatur quisque, si non satisfaciat prior proximo, quando post culpam nostram, ut ei reconciliari debeamus, et ipse qui offensus est, legatis intervenientibus obsecrat Deus. »
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29. REFULGENS. — Graece ἐξαστράπτων, id est effulgurans, id est instar fulguris coruscans et fulgureos splendoris radios evibrans; facies enim Christi fulgurea vestem faciebat effulgurantem.
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31. ET DICEBANT EXCESSUM EJUS, QUEM COMPLETURUS ERAT IN JERUSALEM. — Pro « excessum » Graece est ἔξοδον, quae vox primo, significat exitum e vita, id est mortem (unde Syrus vertit, exitum; Aethiopicus, transitum; sic et Persicus), q. d. Loquebantur de morte, hoc est, quo genere mortis Christus esset moriturus, puta de morte crucis. Ita Vatablus. Secundo, significat expeditionem bellicam qua Christus in cruce decertavit cum morte, peccato et diabolo, eosque devicit. Alludit ad gloriosum et victoriosum ἔξοδον, id est exitum Hebraeorum ex Aegypto, devicto et demerso Pharaone in mari Rubro, qui typus fuit et figura hujus exitus et expeditionis bellicae Christi. Ita Franciscus Lucas. Favet Cyrillus, qui ἔξοδον interpretatur salutiferam passionem; et Arabicus, qui ἔξοδον vertit, eventum: « Loquebantur, ait, de eventu (agonis et triumphi) quem impleturus erat in Jerusalem. » Tertio, nonnulli intelligunt de excessu amoris et virtutum. In cruce enim fuit excessus charitatis, humilitatis, patientiae, obedientiae, etc., quia Christus in ea egressus est et transcendit communes limites charitatis omnisque virtutis caeterorum hominum. Fuit ergo excessus hic, reipsa extasis charitatis, qua Christus quasi exiit extra se, et transiit in summum Dei hominumque amorem. Excessus ergo hic, vera fuit extatica Christi charitas.
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32. PETRUS VERO, ET QUI CUM ILLO ERANT, GRAVATI ERANT SOMNO. — S. Chrysostomus, in Matth. cap. XVII, per « somnum » accipit stuporem nimium: Lucis enim excellentia, inquit, gravabat oculorum debilitatem. Simplicius accipias verum et naturalem somnum, in quem inciderant Apostoli ex fatigatione itineris et conscensi montis, ac vigiliae nocturnae, dum Christus orabat, et oratione finiente transfigurabatur; quo facto, lux et fulgor Christi perstringens oculos eorum, ipsos a somno excitavit, ut eum transfiguratum viderent, ut dixi Matth. XVII, 1 et seq. Caetera ad transfigurationem Christi spectantia explicui Matth. XVII, 1 et seq.
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49. RESPONDENS AUTEM JOANNES, DIXIT: PRAECEPTOR, VIDIMUS QUEMDAM IN NOMINE TUO EJICIENTEM DAEMONIA, ET PROHIBUIMUS EUM: QUIA NON SEQUITUR NOBISCUM. — Quia non est tuus, o Christe, assecla et discipulus. Putabat enim solis Apostolis, quibus data erat haec potestas, id licere, ait S. Cyrillus, et, ut ait S. Ambrosius, « Excludendum putat beneficio, qui non utitur obsequio. » Joannes uti Christi praeceptoris amantior, ita pro Christi honore magis zelans et sollicitus, id interrogat.
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50. Et ait ad illum Jesus: NOLITE PROHIBERE; QUI ENIM NON EST ADVERSUM VOS, PRO VOBIS EST. — Docentur, ait Glossa, neminem a bono, quod ex parte habet, esse arcendum, sed potius ad id quod non habet, provocandum. Et S. Ambrosius: Remunerat, ait, Dominus fortiores, non excludit infirmos. Et Theophylactus: Christi gratia, inquit, etiam per indignos, et non discipulos, operatur, sic per sacerdotes non sanctos sanctificantur homines. Tropologice Beda: In haereticis, ait, malis non Sacramenta, in quibus nobiscum sunt, sed divisio paci et veritati contraria, detestanda est et prohibenda. Vide dicta Marci IX, 37.
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51. FACTUM EST AUTEM, DUM COMPLERENTUR (id est impleri inciperent; significatur enim actus inchoatus, non perfectus) DIES ASSUMPTIONIS EJUS — quibus scilicet Christus, expleto officio praedicationis suae, per mortem, crucem et resurrectionem suam assumeretur in caelum ad regnum Patris, a quo in mundum missus erat. Ascensionem in caelum ergo vocat « assumptionem; » ita Theophylactus: « Cum instabat, ait, tempus quo, postquam sustinuisset salutarem passionem pro nobis, oportebat eum assumi in caelum et considere Deo Patri. » Et Euthymius: « Dies assumptionis ipsius dicit, inquit, praefinitum tempus dum a terra assumeretur in caelum. » Hactenus per duos annos cum dimidio Christus praedicaverat obiens urbes et castella, Galilaeae praesertim: supererant illi adhuc sex menses vitae, quos apud Judaeos constanter praedicando expendere destinabat, itaque se comparare ad mortem et crucem, indeque ad resurrectionem et ascensionem in caelum. Innuit ergo Lucas se huc usque scripsisse gesta Christi in Galilaea, sed deinceps se scripturum gesta ejus fere in Judaea. ET IPSE FACIEM SUAM FIRMAVIT, UT IRET IN JERUSALEM, — id est firmo, resoluto et constanti animo vultuque; et, ut Beda ait, « obstinata atque imperterrita mente. » Christus non ad loca vicina divertit, uti solent facere pavidi et dubii, sed recta perrexit Hierosolymam, ubi sciebat se crucifigendam, quasi optans mortis duellum ac arenam locumque certaminis praeoccupans. Ita Titus, Theophylactus et alii. « Obfirmatione enim et fortitudine opus est ad passionem sponte properanti, » ait S. Hieronymus, epist. 151 ad Algasiam, Quaest. V. Sic ad opera dura et heroica aggrediendum, oportet obfirmare animum, uti Martyres eum obfirmarunt ad omnia tormenta, instar leonum de quibus ita scribit Plinius, lib. VIII, cap. XVI: « Cum pro catulis faeta dimicat, oculorum aciem traditur defigere in terram, ne venabula expavescat. » Addit Marcus, cap. X, 32: « Et praecedebat eos Jesus, et stupebant, » scilicet discipuli, quod Jesus tam fortiter et alacriter praeiret ad crucem et mortem; et sequentes timebant, ne sibi cum Jesu moriendum foret. Nota, uti dixi in Chronotaxi, ex antecedentibus et sequentibus videri, hanc Christi e Galilaea profectionem in Judaeam esse eamdem cum illa quam commemorant Matthaeus, cap. XIX, 1; Marcus, cap. X, 32; Joannes, cap. VII, 2 et 14. Ubi ex Joanne liquet eam contigisse in festo Scenopegiae, sive Tabernaculorum, quod incidebat in septembrem, ac proinde cum Christus mortuus sit in martio proxime sequenti, sequitur haec contigisse sex circiter mensibus ante mortem: quibus Christus saepius ivit Jerusalem, indeque rediit praedicans per Judaeam, ibique faciens miracula, uti in Galilaea fecerat, sicut patet ex iis quae apud Lucam sequuntur usque ad cap. XIX: ubi tamen adverte quaedam hisce sequentibus capitibus usque ad cap. XIX a Luca interseri per recapitulationem, nam quaedam hic narrat quae non in Judaea, sed ante in Galilaea contigerunt. Ita Jansenius, Franciscus Lucas et alii. Aliter Maldonatus, qui censet hunc Christi e Galilaea in Judaeam transitum contigisse integro anno ante ejus mortem; imo post eum Christum rursum e Judaea rediisse in Galilaeam, ac vicissim e Galilaea in Judaeam, cum scilicet eo tandem rediit ad hoc duntaxat, ut ibi crucifigeretur et moreretur. Verum hoc non satis consentit cum eo quod ait Lucas: « Cum complerentur dies assumptionis ejus; » integro enim anno aberant hi dies.
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52. ET MISIT NUNTIOS ANTE CONSPECTUM SUUM, ET EUNTES INTRAVERUNT IN CIVITATEM SAMARITANORUM, UT PARARENT (scilicet hospitium et cibum, puta panem cum levi obsonio, si inveniebatur) ILLI, — et comitibus, scilicet duodecim Apostolis et mulieribus, quae, secutae a Galilaea, eum opibus suis alebant, cap. VIII, 2, et cap. XXIII, 49. Simul misit eos Christus, ut assuefacerent se praedicationi et contemptui hominum, ait Theophylactus. Nam a Samaritanis contemptui fuere, ut sequitur. Euthymius et Maldonatus ex vers. 54 opinantur nuntios, et ut Graece ἀγγέλους, hos fuisse Jacobum et Joannem. « In civitatem, » Graece κώμην, id est vicum, castellum, oppidum, quod erat in via euntibus recta Jerusalem. Ita Jansenius, Franciscus Lucas et alii. Licet Maldonatus κώμην putet poni pro πόλει, id est urbe, fuisseque ipsam Samariae urbem, quae erat Samaritanorum metropolis.
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53. Et non receperunt eum (Samaritani, incolae illius oppidi), QUIA FACIES EJUS ERAT EUNTIS IN JERUSALEM. — Syrus, quod prae se ferret speciem proficiscentis ad Jerusalem, quia scilicet tam nuntii, quam Jesus ipse habitu, gestu et voce indicabant se pergere Jerusalem adorationis causa: erat enim festum Scenopegiae, ut ait Joannes, cap. VII, 2; Samaritani autem volebant, non in templo Hierosolymae, sed in suo contra legem erecto in monte Garizim Deum adorari: qua de re perpetua fuit lis et contentio inter Judaeos et Samaritanos, ut patet Joan. IV, 20, et ex Josepho, lib. XI Antiq., cap. VII et VIII. Quare spreverunt Jesum quasi spernentem sacra sua et Judaeorum hostium suorum religioni faventem.
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54. CUM VIDISSENT AUTEM (hanc inhumanitatem Samaritanorum) DISCIPULI EJUS, JACOBUS ET JOANNES, DIXERUNT: DOMINE, VIS DICIMUS UT IGNIS DESCENDAT DE CAELO, ET CONSUMAT ILLOS? — Graeca, Arabica et Syra addunt: quemadmodum et Elias fecit. Ecce hic ipsi ostendunt se esse « Boanerges, » id est filios tonitrui; ex nimio enim zelo cupiunt Samaritas fulgure afflari et siderari, eo quod tam inhumani essent erga Christum, ut, ne nocte quidem imminente, ei hospitium ad pernoctandum concedere vellent. Memores enim erant Eliae, qui duos quinquagenarios ad se capiendum ab Ochozia, rege Samariae, missos, igne caelesti cum suis asseclis consumpsit, IV Reg. I, 10; sciebant enim Jesum longe majorem esse Elia, ac proinde majorem esse injuriam quae illi hic a Samaritanis fiebat. Unde S. Hieronymus, epist. 151 ad Algasium, Quaest. V: « Si, inquit, ad servi Eliae injuriam ignis descendit de caelo, et non Samaritas, sed Judaeos consumpsit incendium; quanto magis ad contemptum Filii Dei in impios Samaritas debet flamma saevire? » VIS DICIMUS. — Nam, ut ait S. Hieronymus, loco jam citato, « ut Apostolicus sermo efficientiam habeat, voluntatis est Domini: nisi enim ille jusserit, frustra dicunt apostoli, ut ignis descendat. » Petunt ergo a Christo quasi judice justitiam justamque in impios vindictam.
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55. ET CONVERSUS INCREPAVIT ILLOS, DICENS: NESCITIS CUJUS SPIRITUS ESTIS. — To « spiritus » non est nominativi, sed genitivi casus, ut patet ex Graeco πνεύματος: spiritus autem hic internum animi motum et impulsum, sive ad virtutes, sive ad vitia, significat. Rursum pro « cujus, » Graece est οἵου, id est qualis, q. d. Nescitis quo spiritu ducamini, nescitis quis spiritus vos impellat; putatis enim vos a spiritu Dei agi, cum agamini spiritu humano impatientiae et vindictae; aut, q. d. Nescitis ad quem spiritum a me vocati et electi estis: nescitis vos debere esse mansueti animi et spiritus, uti ego sum magister et dominus vester; vultis imitari zelum Eliae, et spiritum vindictae, qui duos pentacontarchos igne caelesti cremavit: sed nescitis hunc spiritum esse veteris legis, quae talionem vindictae praecipit, vel permittit, Exodi XXII, dicens: « Oculum pro oculo, dentem pro dente, etc.; » non autem esse hunc spiritum legis novae et Evangelii, ac maxime non esse meae personae; meus enim spiritus est mansuetudinis, tolerantiae, charitatis, beneficentiae, salvare, non perdere, ut scilicet maleficia beneficiis retaliem, ac maledicentibus benedicam, Matthaei V, 44, dicens: « Diligite inimicos vestros, benefacite his qui oderunt vos, etc. » Nonne hoc a me audistis et didicistis? Itane tam cito hujus meae doctrinae et disciplinae obliti estis? Ita S. Hieronymus, ad Algasiam: « Dominus, ait, qui non ad judicandum venerat, sed ad salvandum, non in potestate, sed in humilitate, non in Patris gloria, sed in hominis vilitate, increpat illos, quod non meminerint doctrinae suae et bonitatis Evangelicae. »
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56. FILIUS HOMINIS NON VENIT ANIMAS PERDERE, SED SALVARE. — « Et vos ergo, ait Beda, cujus spiritus signati estis, ejus et acta sectemini. » Et Titus: « Insistentes, ait, vestigiis Domini, aequanimiter, ut sanctos decet, perdurate. » ET ABIERUNT IN ALIUD CASTELLUM, — ubi benignius ab incolis exciperentur. Hoc facto instruit Apostolos, quid agere debeant in peregrinatione orbis ad evangelizandum, scilicet, ut uno loco repulsam passi silentes, modesti et tranquilli.
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v. 61. ET AIT ALTER: SEQUAR TE, DOMINE, SED PERMITTE MIHI PRIMUM RENUNTIARE HIS QUAE (ita legendum cum Romanis, non « qui, » uti legunt nonnulli) DOMI SUNT. — Graeca et Syrus addunt: domi meae. Ex Graeco, pro « quae » verti potest, « qui, » uti vertunt S. Basilius, S. Augustinus, Titus, Toletus et alii, sed diversimode explicant. Primo, Titus, q. d. Permitte mihi renuntiare meis parentibus, ut ab eis consilium capiam an te sequi debeam necne; erat enim animo ancipiti et diverso. Unde noluit id Christus permittere, quia fere parentes perfectioris vitae studium non probant, imo suos ab eo avocant. Secundo, S. Augustinus, serm. De Verbis Domini: « Permitte, inquit, ut nuntiem meis, ne forte (quod fieri solet) quaerant me: » sed sciant quid de me actum sit, scilicet me sequi te, ac proinde de me non sint solliciti, sed securi; sic et Toletus. Tertio, S. Basilius, in Constit. monast., cap. XXI, censet hunc, uti et praecedentem, fuisse unum e Christi discipulis, ac petiisse tantum facultatem a Christo suos salutandi eisque valedicendi tanquam ad eos amplius non reversurum. Favet Syrus, qui vertit, ut proficiscar salutem precaturus, seu valedicturus filiis domus meae, et veniam. Quarto et optime, legendo « quae » cum Romanis, q. d. Permitte, id est, da mihi tempus ut renuntiem, id est nuntium remittam meis bonis, quae domi sunt, de iisque disponam eaque inter fratres vel cognatos distribuam. Hoc enim significat Graecum ἀποτάξασθαι, scilicet renuntiare datis mandatis, ordinare, disponere. Unde Arabicus vertit: Permitte mihi primum, ut disponam familiaribus domus meae. Ita S. Augustinus, lib. II De Consensu Evang., cap. xxiii; Maldonatus, Franciscus Lucas et alii.
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62. AIT AD ILLUM JESUS: NEMO MITTENS MANUM SUAM AD ARATRUM, ET RESPICIENS RETRO, APTUS EST REGNO DEI, — tanquam agro Dei colendo. Sic enim expleri debet metaphora arantis et aratri. q. d. Sicut is qui vult arare, si retro respiciat, et opus arandi bene coeptum abrumpat, ineptus est ad arandum et agrum colendum; debet enim recte ante se, ut arando rectos sulcos ducat, non curvos, respicere: ita qui destinat vel incipit se totum consecrare regno Dei, quod ego praedico, a variis operibus justitiae et perfectionis abdicationisque rerum omnium promitto: hic si ad bona caduca, terrena et temporalia (uti est disponere de suis facultatibus) quae dimisit, respiciat, ineptus est et indignus sequela mei et regno Dei. Ita Euthymius: Oportet enim, inquit, eum qui sequitur Christum, confestim omnia despicere et sequi, ne oculos quidem ab eo divertendo, ne forte habitu et specie eorum quae a tergo sunt, retineatur. Sic et Titus, Jansenius, Toletus et alii. Nota: Christus hoc apophthegmate perfectionis viam ostendit voluitque homini nimis sollicito affectum, quem erga sua et suos habebat nimium, eximere eumque totum in suum obsequium transferre, praesertim quia periculum erat, ne in hac divisione et distributione bonorum suorum longas traheret moras, ac bonis hisce illectus captusque, mentem mutaret et vocationem Christi perderet, uti multi in simili re perdiderunt. Adde, potuisse fratres et cognatos per se bona ejus inter se dividere, ut ejus ad hoc opera non foret opus. Sic Jacobus et Joannes vocati a Christo, relictis retibus et patre, illico secuti sunt Christum, Matth. IV. Alioqui hanc renuntiationem pietatis causa Elisaeo permisit Elias, III Reg. xix, 20, quia illam paucis et sine periculo perdendae vocationis facturus erat. Hinc S. Basilius, serm. 1 De Baptism.: Respicit retro, inquit, qui vel brevem moram interponit obedientiae, quae sine praetextu vel excusatione velociter et sine suspensione Domino praestanda est. Hinc de Cherubinis Domino famulantibus dicitur Ezech. 1: « Non revertebantur cum incedebant, sed unumquodque ante faciem suam gradiebatur. » Ubi S. Gregorius, hom. 3: « Pennata, ait, animalia, videlicet praedicatores sancti cum incedunt, minime revertuntur, quia sic a terrenis actibus ad spiritualia pertranseunt, ut ad ea quae reliquerunt, ulterius nullatenus reflectantur. Quasi enim per quamdam viam eis incedere, est mente ire semper ad meliora. » Hinc Paulus, Philip. III, 14: « Quae retro sunt obliviscens, inquit, ad ea vero quae sunt priora extendens me ipsum; ad destinatum prosequor, ad bravium supernae vocationis Dei in Christo Jesu. » Et sponsae dicitur: « Obliviscere populum tuum et domum patris tui, et concupiscet rex decorem tuum, » Psalm. xliv, 13. Unde S. Augustinus, serm. 7 De Verbis Domini: « Vocat te Oriens, inquit, et tu attendis Occidentem. » Tropologice Beda: Manum, inquit, ad aratrum mittit, qui quasi compunctionis instrumento, ligno et ferro Dominicae passionis duritiem cordis atterit, et ad operum fructus aperit; sed non est cum uxore Loth ad ea quae reliqueris, respiciendum: et si secuturus Dominum, quia vel domi renuntiare vult, arguitur, quid fiet illis qui saepe nulla utilitatis gratia eorum quos in mundo reliquerunt, domos visitant? Et Graecus anonymus, in Catena: Crebri, ait, intuitus eorum quae deseruimus, propter consuetudinem trahunt; violentum enim quiddam usus est, ex quo habitus, ex habitu autem natura nascitur, quam amovere vel alterare difficile; redit enim ad se ipsam velociter. Denique fuse haec Christi verba explicat Suarez, tom. II De Relig., tract. De voto, lib. I, cap. II, num. 18 et seqq.
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v. 1 convocatis autem duodecim apostolis dedit illis virtutem et potestatem super omnia daemonia, ut scil. ea expellerent; vide ad Matth. 10,1, et ut languores curarent; haud incongrue notat Tol. potestatem pertinere ad quandam dignitatem, virtutem ad efficaciam; « potestas sine virtute inermis et inutilis est, virtus autem sine potestate aliquando temeraria est ». Supra docuerat Iesus virtutem miraculorum sibi esse propriam; nunc maius quid et excellentius manifestat se posse eam aliis quoque quibus libuerit communicare. Qua in re divinitatis dignitatem in eo fulgere S. Cyr. bene advertit; « superat enim humanae naturae fines ut aliquis quibus vult adversus impuros spiritus det potestatem; morbis quoque implicitos liberare solius Dei est; digna itaque admiratione est gratia apostolis data; excedit autem laudem ' Tali potestate instructos qua suae praedicationi auctoritatem conciliarent et homines sibi beneficiis devincirent Iesus eos misit
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v. 2 et misit illos praedicare regnum Dei et sanare infirmos; argumentum praedicationis est idem quod baptista et [esus proponebant : ut scil. poenitentiam agerent (Marc. 6,12) quia appropinquavit regnum coelorum (Matth. 10,7). Opera autem miraculosa, sanationes, eiectiones daemonum praebent, ut Eus. ait, omnibus clarissima indicia regni Dei praedicati; sunt enim virtutes et miracula demonstrationes regni Dei et, ut Beda dicit, promissorum magnitudini attestari debuit magnitudo factorum et fidem verbis dare virtus ostensa et qui nova praedicabant, etiam nova facere debebant. Post iniunctum officium, post datam potestatem modum eundi disponit expeditum (Caz.)
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v. 3 e¢ ait ad illos : nihil tuleritis in via, neque virgam (vide ad Matth. 10,9 et Mare. 6,8) neque peram, in qua scil. recondantur quae ad commeatum pertineant, neque panem, neque pecuniam, qua sibi de necessariis possint providere, neque duas tunicas habeatis ; eos omni mundana cura vult carere et illud solum in mente habere : iacta in Dominum cu- ‘ram tuam et ipse te enutriet (Ps. 54,23) et ipsis fore ornamentum et quandam veluti coronam abdicationem omnium rerum (S. Cyr.). Proinde qualis debeat esse qui evangelizat regnum Dei designatur ; « subsidii saecularis adminicula non requirens fideique deditus sit =f quanto minus appetat temporalia, tanto magis speret ea sibi posse suppetere » (S. Amér.). Ita enim erunt ad praedicandum expeditiores, divinae providentiae confidentiores, hominibus admirabiliores et ab omni avaritiae suspicione liberiores (7o/.).. Ita igitur de itinere. lam de adventu et commoratione in aliqua urbe ad praedicandum
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v. & e¢ in gquamcumque domum intraveritis, bv manete i. e, si alicubi hospitio sunt excepti, eo utantur hospitio neve aliud quaerant, ne scil. et hospitem contristent et ipsi gulositatem et commoda sectari videantur (S. Cyr.); et inde ne exeatis, ne mutent hospitium; graece : et inde exite, i. e. maneant in eodem hospitio, donec urbem relinquant; iubet itaque ut urbem aut vicum relicturi ex eadem domo exeant in quam primum diverterint (Luwc.), si enim mutata fuisset domus, non mansissent in eadem domo, donec exirent ex urbe et sic non inde exirent (Caz.). Sed vae illis qui praedicationem et Christi legatos non suscipiunt
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v. 5 ef guicumque non receperint vos, exeuntes de civitate illa etiam pulverem pedum vestrorum excutite in testimonium supra illos; cf. Act. 13,51; cum terra peccatis incolarum censeatur maculari, excutientes pulverem regionem illam quam contumaces incolunt declarant maledicto subiectam, impuram, omnemque cum illis societatem et consuetudinem repudiant. Hoc signum et genus actionis longe oratione significantius est et efficacius, quia anathematis signum est maledictionisque quae incolas rebelles maneat, ob quam nihil sibi velint apostoli cum ipsis esse commune, ne qua forte re communicantes et maledictione communicent. Idque fit in testimonium ex’ adtesc contra eos, scil. eorum esse totam culpam, apostolos fecisse quod suum erat, illos autem contumaciter gratiam oblatam repulisse. Ex rabbinorum placitis qui e regione alienigenarum in terram reverterent sanctam, debebant pulverem pedum excutere, ne quid e terra impura sibi adhaereret; ex qua agendi ratione etiam sermo Domini illustratur; plura vide ad Matth. et Mare. l. c. Hane apostolorum praedicationem per aliquod tempus esse factam (minime unius diei spatio esse conclusam, ut fere vult Wreseler, Chronol. Synopse p. 294), patet tum ex 22,35, tum ex ipsis praeceptis modo datis, tum ex narratione
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v. 6 egressi autem circubant per castella evangelizantes et curantes ubique, quo narrandi modo longius temporis spatium designatur, uti pariter Marc. 6,31 innuitur. mentis dicuntur, eo sensu in universum valent, quatenus nimia sollicitudo et studiosa de rebus necessariis prospectio interdicitur, qua vel impediri possit praedicatio evangelii vel minui ministerii evangelici auctoritas vel non tale exemplum contemptus rerum terrenarum praeberi, quale praeberi congruum sit a praeconibus regni coelorum. Nunc eos mittit Christus de industria omni praesidio vacuos, ut ipsa re experiantur Deum curam gerere suorum et ipsa sua experientia vim et efficaciam verborum Christi quasi manibus palpent ; nihil enim sibi defuisse in profectione illa aperte fatentur 22,35; vult autem praeterea Christus, ut quadam divinae providentiae (curam gerentis de fidelibus verbi praeconibus) quasi degustatione ad futuram illam in universum orbem legationem praeparentur, quo discant tota fiducia pendere de providentia Dei et sciant in nulla re sibi defuturam Christi principis curam ac prospectionem (cf. Luc.). Ceterum vide plura in Comment. Matth. I p. 385. _ Atque magnam fuisse per regionem famam et admirationem huius misslonis ex iis quoque patet quae in aula Herodis dicebantur
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v. 7 awdivit autem Herodes tetrarcha (cf. 3,1) omnia quae fiebant ab eo =x ywoysva ravea; Si retinueris ab co (vide lect. var.) , explica de miraculis quae a Christo et eius nomine invocato ab apostolis fiebant. Apostolorum enim praedicatione et miraculis celebratum esse ubique . nomen Iesu, etiam ex variis opinionibus ostenditur quae in aula Herodis circumferebantur; et haesitabat eo quod diceretur a quibusdam ,
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v. 8 guia loannes surrexit a mortuis; a quibusdam vero, quia Elias apparuit, qui scil. morte non erat ablatus; « ex personae gravitate, praedicationis libertate et miraculorum fama interpretabantur eum esse Eliam, maxime cum Scripturis prophetarum accepissent Eliam rediturum, nec mortuum, sed raptum » (Mal. 4,5. & Reg. 2,114. 12; Luc.); ab alits autem : quia propheta unus, a, aliquis, de antiquis surrexit;
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v. 9 et ait Herodes : Ioannem ego decollavi ; quis est autem iste de quo ego talia audio? Herodes male sibi conscius est; stimulis sceleris admissi agitatur, quod virum quem sanctum et iustum esse sciebat mulieris adulterae insidiis occiderit (Marc. 6,20). In tali animi conditione homo superstitiosus modo dubius haeret, modo affirmat loannem a se interemptum resurrexisse ; ita ex ingenio et indole malae conscientiae explicatur quod Herodes apud Matth. 14,2 et Marc. 6,16 rem asserat, apud Luc. dubius haesitet; eo enim modo meticulosi et superstitiosi ab alia in aliam seritentiam transsilire solent. Aliis placet cum S. Aug. Beda dicere eum post haesitationem confirmasse in animo suo Ioannem a mortuis surrexisse; opinatur Werss Lucam consulto verba Herodis ita protulisse ne vir nobilis et eruditus superstitioni -yulgari deditus videretur; id quod gratis supponitur. Alia vide in epypov moAews xa. In v. 11 a qui necesse habebant sanari, e qui necessariam habebant curam. In v. 12 go f emant escas; ger add et reficiant se..In v. 14 yoav de N'L Tia e vulg; al yao; woe ave NBCDLRZ sah Or WH; centenos et quinquagenos eg. In v. 15 discubuerunt ger steph sixt. In v. 16 D tots oyAots, sim it vulg cop syr (cu, utr). In sin pleraque desunt; solum v. 12 legitur : dixerunt ei : in deserto sumus, dimitte turbam etc... inveniant sibi escam; dixit. Multiplicatione panis insigni modo manifestatur potentia et clementia Christi. Cum autem ea fiat, postquam Iesus apostolos provocavit, ut ipsi providerent turbis, et cum fiat apostolis administris, haec multiplicatio quam maxime quoque apta est ad fidem discipulorum — augendam ; -oculis enim cernunt et manibus palpant quomodo is omnium necessitatibus possit prospicere qui se miserit sine pera et pecunia. A missione reduces apostoli ei a quo missi erant rationem reddunt v. 10 et reverst apostoli narraverunt illi UTERUS fecerunt, certe laeti de prospero successu et de potentia nominis Iesu in quo miracula patrarunt. Iesus autem, ut Marc. 6,31 refertur, apostolis aliquid quietis concedere vult; e¢ assumptis sites secessit seorsum in locum desértum qui est Bela sese cum illis recipit in desertum prope Bethsaida. Ex Matth. 14,13 et Marc. 6,32 discimus Iesum cum discipulis transfretasse , turbas autem itinere pedestri eos esse secutas. Quare sequitur locum in quem secessit Iesus fuisse in litore orientali lacus. Id quod manifestissime quoque demonstratur quia post multiplicationem panis discipuli iussi praecedere Iesum trans fretum appellunt nayiculam ad terram Genesar et veniunt Capharnaum (cf. Matth. 14,22-3%. loan. 6,17). Unde necessario colligitur hic intelligi non Beth- Gaulonitide ad regionem aquilonarem lacus. Philippus enim tetrarcha (3,1) « vicum Bethsaida lacui genesaritico adsitum cum ad dignitatem urbis perduxisset multisque habitatoribus et cetera opulentia auxisset nomen ei dedit ab Iulia Caesaris (Augusti) filia » (losephus, Antiq. 18,2. 1; 20,8. 4 nominat Iuliada Peraeae urbem, item de bell. iud. 3,10. 7). Atque hance urbem hic intelligi plerique merito docent (cf. Schegg, Schanz, Fil. Keil; vide Guérin, Galilée I p. 329 seq.). eodem eventu scribunt; sed tali aequitate et iustitia utique non tractandi scriptores sacri! alioquin enim non possent venditari eorum contradictiones ! Populus vidit naviculam abeuntem versus alterum litus; tendunt turbae in eandem regionem pedestres; vide ad Marc. 6,33;
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v. 11 guod cum cognovissent turbae secutae sunt illum ; Iesus autem quamvis quietis causa sese illuc contulisset, non se turbis subtrahit sed bonus pastor se illis impendit, et excepit eos, vultu et exterioribus signis benignitatem animideclarando (Tol.) et loguebatur illis de regno Dei et eos qui cura indigebantsanabat; « ut potens piusque salvator ac medicus excipiendo fatigatos, docendo inscios, sanando aegrotos, reficiendo ieiunos, quantum devotione credentium delectetur insinuat » (Beda);
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v. 12 dies autem coeperat declinare, et accedentes duodecim dixerunt wh : dimitte turbas, ut euntes in castellavillasque quae circa sunt divertant et inventant escas, quia hic in loco deserto sumus ; inde elucet quanta sedulitate Iesus turbas docuerit et quam libenter hae verba eius audierint, verba scil. gratiae quae procedebant de ore ipsius (4,22. Matth. 7,28. Marc. 1,22). Apostoli autem Dominum monent, « non fastidio quodam tempore iam elapso, sed benevolo erga turbas studio, quasi iam pastorali officio vacantes et populorum curam gerere incipientes » (S. Cyr.); dies coeperat declinare, Marc. 6,35 dex zokkq, ex Matth. 14,15. 23 sequitur intelligi tempus vesperae prioris quod rabbini vocant, tempus post horam nonam a solis ortu (vide ad Matth. 1. c.). Iesus autem exercendae fidei causa
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v. 13 azt ad zllos : vos date illis manducare ; aperte eos provocat Iesus, ut ipsi turbis provideant; sed quomodo? cum illis dederit amplam potestatem quam esse efficacem in missione sua experti sunt et cum fidei vim et virtutemiam saepius viderint (cf. 8,47 seq.) , omnino supponere licet quod verbis aperte enuntiatur : insinuasse Christum, ut ipsi apostoli fide armati sicut alia miracula patrarunt ita hic miraculo opem ferrent populo. Neque enim verba edicunt ut ad Iesum recurrant, neque id solum volunt ut ad miraculum fiant attenti et magnitudo signi notior fiat (cf. Bed. Theoph. Tol.) vel ut ex eorum responsione cognoscatur cibi modicitas (S. Bon.); multo minus dici potest cum Schanz verbis illis nullatenus discipulos moneri ut ipsi miraculum patrent, id enim alibi non fieri, sed solum affirmari cibos qui praesto sint plane esse insufficientes. Si hoc solum Christus voluisset, profecto mire esset locutus! Praeterea notandum est loan. 6,6 totidem verbis dici Iesum tentasse discipulum : hoc autem dicebat tentans eum, Philippum cui ibidem loquitur. Verum apostoli de miraculo ne cogitant quidem; at ile dixerunt : non sunt nobis plus quam.quingue panes et duo pisces, tantum abest ut verbis Iesu admoneantur potestatis sibi traditae, ut nihil habeant quod reponant nisi quod Jesu iam notum esse scire possunt. Aliud quippe tarditatis eorum cernitur exemplum, quia cum optime scirent se minime habere quod sufficiat neque id Iesum i ignorare, tamen verbis Christi adeo explicitis nullatenus ad exspectandum vel petendum miraculum inducuntur. Inde simul sequitur quam longe abfuerint a conficta miraculi cuiusdam narratione. Discrimen autem quod inter verum et apocryphum intercedit iterum manifestum est; in apocryphis enim miracula plane stupenda ubique exspectantur et quavis oceasione quasi cursu rerum ordinario exposcuntur. Insuper addunt fieri non posse, ut ipsi escas provideant : nisi forte nos eamus et emamus tn omnem hanc turbam escas ; rem quasi dubiam exhibent reverentiae in Iesum causa; sed quo sensu verba intellexerint satis declarat evangelista subdens
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v. 14 erant autem fere viri quingue millia mulie- _ vibus et parvulis non annumeratis (Matth. 14,21). Putant quidem aliqui apostolos se obtulisse promptos Domino ad escas coemendas (cf. Ad. Schegg) , sed id neque congruit ad Ioan. 6,7 neque ad Marc. 6,37 neque ad rerum conditionem; undenam apostoli habuissent tantum pecuniae? quare dicendum est cum Caz. Tol. aliisque esse modum loquendi quo utimur quando aliquid inconveniens vel impossibile significare volumus. Patefacta discipulorum impotentia et humano defectu manifestato Christus suam exercet virtutem (Z'o/.); avt autem ad discipulos suos : facite wlos discumbere per convivia quinquagenos; cf. Mare. 6,39. 40. Ad quid hoc tendat nesciunt; at obediunt v. 15 e¢ zeta fecerunt, et discumbere fecerunt omnes; v.16 acceptis autem quingue panibus et duobus pisctbus, de quibus accuratius refertur Marc. 6,38 et - praesertim Ioan. 6,9, respexit tn coelum « hoe sapienter nostra causa faciebat , ut discamus mensae initio quem panem fracturi sumus Deo offerri a nobis debere, ut benedictionem super eum desursum impetremus » (S. Cyr.); monstrat nos debere Deo gratias agere si manducaturi sumus (Theoph.); et benedixit ills et quam efficax fuerit haec benedictio eventus probat, et fregit et distriburt discipulis sus ut ponerent ante turbas; in manibus discipulorum panes multiplicantur; miraculum manu palpant; ipsi sunt dispensatores beneficiorum Christiad populum. Quot documenta et quam gravia hoc uno eventu discipulis traduntur! Omnibus liberaliter providit Iesus
9:17
v. 17 e¢ manducaverunt omnes et saturati sunt, et sublatum est quod superfurt illis, fragmentorum cophint duodecim ; cum xhaspacwy careat articulo, iungendum erit cum sequenti zee. Swdexa (ef. Schegg, Schanz, Weiss) , uti etiam interpunctione vady. ostenditur. — Alia quae ad explicationem spectant vide ad Matth. et Mare. I. c. 9,18. Kot 2yéveto @v tH efvat adtoy moosevydusvoy xatk pdvac, suvijoav adté of pabytat xat exyoedtnoey adtodc, Adywy, Tlva pe of Bydor Agyoustvy efvar; 19. of ™~. ’ r J y > i X i? Gt dnoxobdvres cizav, “Iwavyy tov Barciotiy: G@Ahot Ge "Hdelav- GAAct G8, Gre { ®y doyatwy dvé 20. ef Meopytns tte tHv kpyatwv avéotyn. 20. ef= > -~ ey -~ >. 4 rE mev O& adtots, “Yuets O& thva pe Aéyete etvat; [létpcg 8 droxprbets etmev, Tov Xorotov tod @eod. 21. ‘O 68 Enttipyoas abtote maoyyystkev pndsvt Agyetv Ttovto ¢ napiyysthev pndevi dey r0, 22. cindy, Gtr Set thy vibv tod a&vOouwnou ’ mohha radetv, xal Arodorpachivar ao tHy moca6utéowy zal doyrecdwv xat you- ZL \ Be 5 > = 4 patéwy, xat aroxtavOzjvar,, xat ty tolty Hpépx eyepOFvar. \ 23. “Edsyev 82 pds, rdvtas, Et tic Oder dricw pov eoyecbar, dnaovnsdcdw Exutov, xat d&edktw Tov otavedy adtod zal’ hygeav, nat dxchovbeltw pot. 24. O¢ yao dy Oday thy Yuyiv adtod cibcar, dnodégcet > nn SS 2 r \ Tres ae adtiy: 06 6? dv drokdan thy duyhy adtod X ~ | 2. » Ld \ yxo weehettat &vOomnos, xepd%joxs tov xdcov bhov, Eavtov dE arodrgcas } Cyptw- Oeig; s eucbg Adyoug, tovtov 6 vibs tod dy- Qocdrou emarcyuvOrjcetat, Stay EAOn év ti 36—y adtod xa to¥ matpoe zal tay dylwyv ayyehwy. 27. Adyw 88 uty drnbd>, siotv ~ > ~ e a >. ‘ r tives Tv adtod Eotyxdtwv, of od pr Yebcwvtat Oavdrov, Ew¢ dv two thv Bast- Aetav tod Ocod, tur, non principes sacerdotum. bolarum; de ipso Christo edocti sunt serie quadam miraculorum omnis eeneris. lam utrumque in hac parte etiam clarius, brevius, efficacius iis ob oculos ponitur. Et prius quidem quid de Iesu sit firmiter tenendum, dein passionis praedictione facta et abnegatione, cruce, morte pro Christo commemoratis regnum Dei esse regnum omnino sul generis evidenter demonstratur. Ita igitur Iesus tertio anno vitae suae publicae, postquam suos vario modo erudivit, incipit eos praeparare ad passionem suam et ad id quod ex sua passione consequens est, ad participationem passionis;
9:18
v. 18 et factum est cum solus esset orans ; ef. 6,12; rem aggreditur magni momenti; unde orationem praemittit rogans « Patrem pro discipulorum illuminatione, ut Pater eis revelaret cognitionem ipsius » (Luc.); erat solus, seorsum a turba, erani cum illo et discipuli, qui simul cum ipso orasse merito censentur (S. Cyr. Schegg, Schanz); et finita oratione prope Caesaream Philippi (vide ad Matth. 16,13), cum esset in via (Mare. 8,27) interrogavit illos dicens : quem me dicunt esse turbae? populi qui eum libenter audiebat, eum sequebatur, testis miraculorum sententiam exquirit ad eruditionem discipulorum; v. 19 at zl responderunt et dixerunt : Toannem baptistam,; alu autem Elam, qui ante Messiam venturus exspectabatur; quare haec opinio testimonio est exspectationis temporis messiani; alii vero, quiaunus propheta de prioribus surrexit; Iesum esse Messiam turbis igitur ne in mentem quidem venit, quamvis audierint testimonia baptistae et Iesus ipse illa et faciat et de se dicat quibus Messias cognosci possit. Verum iis impedimento erat falsa illa de regno messiano notio, quam cum nullo pacto relinquerent, Iesus solum in parabolis de eo iis loqui potuit (cf.
9:20
8, 10); v. 20 dzxit autem illis : vos autem quem me esse dicirtis? « quam solerter dictum est vos! ita nimirum discipulos ab aliis secernit. quominus illorum opinionem sectentur nec humilem de eo sententiam gerant; vos, inquit, selecti, decreto meo ad apostolatum vocati, prodigiorum meorum testes, quem me esse dicitis » (S. Cyr.)? Erumpit prae ceteris Petrus plenaque Dei amore verba pronuntiat atque accuratam fidei professionem facit (S. Cyr. cat. Cr.) ; respondens articulo, ut declaretur quod ipse sit 6 xvetwe Xowotds tot Oecd, quod ille unus sit Messias. Plenius et accuratius responsum Petri refertur Matth. 16,16; sed implicite hic quoque professio divinitatis Christi continetur, quia Messiam nomine divino et attributis divinis a prophetis describi certum est (cf. Is. 9,6. Ps. 44,7); profitetur itaque Petrus sollemniter fesum esse illum Messiam a Deo per prophetas promissum, a patribus exspectatum de quo sacrae paginae tam praeclara continent. Promissionem Petro de primatu factam quam apud Matth. legimus, Lucas non affert; cur? fortasse quia eius primatum satis in evangelio suo expressit ; ubique enim Simon Petrus singulari honore prae aliis affectus cernitur (cf. 4,38; 5,3. 10; 6,14; 8,51; 9,28 ubique nominatur prae aliis primo loco; 9,32; 12,41; 18,28; 22,8; et praeprimis 22,32); dein ipsa nominis Petri impositio et Peiiicntio explicari vel narrari non potuit quin eius primatus mentio fieret quo est revera fundamentum supra quod Christus condidit suam Ecclesiam. Possumus itaque, si esset necesse, idem dicere quod alii in medium proferunt dum explicare volunt cur Lucas complura omiserit quae tamen apud Matthaeum et Marcum legerit, Lucam scil. ea solere haud raro praetermittere quae cum aliis ab eo narratis aliquam habeant cognationem vel similitudinem. Verum prohibet ne ante suam glorificationem tamquam Messias annuntietur v. 21 at ale increpans tllos ixvcptoxe serio et graviter eos admonuit (ef. Matth. 12,16; 16,20,22. Mare. 3,12; 8,30. 32) praecepit ne cut dicerent hoc; vide ad Matth. 16,20 et Marc. 8,30; cum enim aliam prorsus haberent notionem et exspectationem messianam, « maius et incurabilius fuisset multorum scandalum in cruce Christi » (lans.); eratenim, ut Luc. ait, alienissimum ab omnium tam opinione quam exspectatione Christum a sua gente reprobari et occidi; proinde Iesum hoc apostolis dixisse, ne tenella fides hominum animis insita imminentis passionis tempestate subverteretur atque eradicaretur absque omni spe restitutionis; « constat autem quod iam radices egit si evulsum fuerit, non facile posse iterum plantatum pullulare, hominésque qui in summa aliquem habuerint aestimatione , si semel exciderit ille, difficillime posse ad pristinam de illo opinionem reduci. At vero mysterio crucis omnique passione consummata et scandalis omnibus de medio sublatis, quando nihil restaret quod retundere et perturbare multitudinis fidem posset , immo quando primis miraculis postrema gloriosissime responderent, tune opportunum futurum erat Iesum esse Christum mundo praedicari et sinceram atque immobilem fidem omnium animis imprimi » (Luc.); oportuit quippe Christum pati et e/a intrare in gloriam suam; iam vero ubique praedicari ut Christum i. e. largitorem bonorum messianorum et verum Dei Filium spectat ad Iesu gloriam'. < Atque ob scandalum crucis talem dari prohibitionem Iesus clare indicat
9:22
v. 22 dicens : guia oportét (nexus manet idem, sive oz exposueris recitativum sive particulam causalem) Filiwm hominis multa pati et reprobari a senioribus et principibus sacerdotum et scribis, en Messias reiicietur et repudiabitur ab iis qui in republica iudaica auctoritate valent, a magistratu, a sacerdotibus, a legis doctoribus; ergo ab omnibus qui duces sunt populi sive potestate civili sive sacra, sive doctrina et scientia. Nonne spectaculum plane triste aperitur? ecce adest quem prophetae tanta sollemnitate annuntiabant et summo expetebant desiderio; verum principes populi eum occidunt! ef occzdz; at ipsa morte perveniet ad triumphum é¢ éertza die resurgere; cum Matth. 16,21 et hic accurate designetur ¢ertia dies, censet Wess id ex eventu esse adeo accurate determinatum. Quam frivole id statuatur, cerni potest ex eo quod pharisaei usque in tertium diem sepulcrum custodiri iubeant (Matth. 27,64); si autem pharisaeis notum erat Christum de tertia die esse vaticinatum, cur non potius discipulis? proinde non Matthaeus et Lucas illud Marci 8,31 post tres dies accuratius ex eventu determinarunt, sed iam ante eventum sciebatur et ab inimicis et ab amicis (cf. 24,21) diem tertium esse a Iesu assignatum. Postquam discipuli per duos annos: cum Iesu versati sunt et fere uno anno ante passionem, incipit eos tandem de hoc quoque mysterio edocere. Ecce pedetemptim eos erudit prudentissimus ac sapientissimus magister. Verum quam parum id ab initio capere voluerint, exemplo est inter alia Petrus, de quo Matth. 16,22 et Marc. 8,32 (ef. 9,34; 10,32). Si Messias redemptor, rex et caput Ecclesiae, per passionem ad gloriam debet intrare, quid iam consequitur pro redemptis, pro subditis huius regis, pro membris sub tali capite? « quoniam de seipso dixerat oportere Filium hominis multa pati, iam infert commune quoddam et generale » (Theoph.)
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v. 23 dicebat autem ad omnes, cum iam in v. 24 Iesus discipulos allocutus sit, omnes non potest referri ad solos discipulos, uti aliqui volunt simul imputantes evangelistae ineptum scribendi modum quippe qui colloquium Iesu cum Petro (relatum Marc. 8,34) ob oculos habuerit ideoque nune discipulos omnes a Christo doceri scribat (Holtzmann, Volkmar), sed sermo dirigitur praeter discipulos ad turbam quoque, uti Marc. 8,34 clare dicitur. Offenditur Weess eo quod turbam esse advocatam vel haud procul abfuisse non narretur. Sed concedamus evangelistae ut supponat homines ratione utentes intelLe. 9,23-24. 309 vult post me vemire , « ut nemo se excuset quasi non habeat ee ideo dicit : si quis wilt, quasi dicat quod gratia Dei nobis praesto est, non desit voluntas » Ss. Bon.) , abneget semetipsum i. e. sui oblitis ne sua spectet commoda, verum res, causa, emolumenta Christi sibi Christi adversantur contradicere, non ea sequi nec ipsis consentire (Tol.); omne id constanter relicere et repudiare, licet gratum iucun-~ dumque sit quod Dei voluntati non sit consentaneum (Lwc.), agere contra rebelles concupiscentias easque dominio rationis et legi Dei sublicere (vide ad Matth. 16,24); e¢ tollat crucem suam quotidie; debebant cruciarii crucem suam vel patibulum portare; ita nos oportet tribulationes et molestias ferre quae oriuntur sive ex studio virtutum et pugna contra malas propensiones, sive ex aliorum hominum in nos malevolentia, odio, persecutionibus, sive ex morbis, adversitatibus, paupertate etc. Non sine emphasi dicitur quotidie ; « significat Christus fore ut sicut dies diem consequitur ita crux crucem excipiat, nullum ne quis existimet se defunctum cruce ferenda, si unam aequo animo tulerit; pluribus enim toleratis ad novas ferendas parent se singuli oportet » (Luc.). Cum ferre crucem eorum sit qui ad supplicium crucis damnati educuntur, non aberrant qui interpretantur nos oportere paratos esse pro Christo et evangelio vitam et sanguinem profundere. Atque ita unusquique sese abnegans et ferens crucem suam exsistet verus Christi discipulus et imitator e¢ seguatur me, in hisce ob oculos habeat Iesu exemplum et sese consoletur, quod arcte premens Christi vestigia eum secuturus sit, uti nunc in cruce ferenda, ita aliquando in gloria; « addit hoc partim solandi nos gratia, partim docendi modum quo crux ferenda; nam dum mentem subit haec consolatio nos in femodus autem ferendi crucem, ut salutariter feratur, est ut ad Christi exemplum feratur, nempe aequo, patienti libentique animo, ad haec iustitiae causa, denique propter gloriam Dei ut finem » (Luc.). Nam Christum sequi est eius doctrinam et praecepta amplecti et vita exprimere (Tol.). Jam quanta necessitate id praecipiat declaratur
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v. 24 qui enim voluerit animam suam salvam facere, i. e. sive vitam suam servare, quando pro Christo profundenda est, sive appetitibus suis et geet: malis indulgere et satisfacere, Pender iam, quia se ipsum perniciei aeternae mancipavit; nam que perdiderit animam suam propter me, qui pro Christi causa et virtute sive mortem subit sive malas animae cupiditates fortiter superat et enecat, sa/vam faciet illam, veram acquiret animae vitam, vitam gratiae in hoc tempore et gloriae in futuro. Ad modum loquendi illustrandum affert Beda (ex S. Gregorio, hom. in evang. 32,4) : frumentum si servas, perdis; si seminas, renovas; vel ut Victor dicit (in cat. ad Marc. 8,35) : qui parcit puero perdet eum, qui non parcit servat. Veteres eam sententiam praeprimis de martyrio accipiebant; sententia tamen est omnino generalis, cum referatur ad antecedentem, nempe abnegare se, tollere crucem, quae pariter est universalis sententia (Zo/.). Et rationem affert Christus, cur ne summo quidem emolumento temporali proposito deflectendum sit a tramite iustitiae et virtutis
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v. 25 guid enim proficit homo, quid utilitatis percipit , s¢ lucretur uni- 4 Cqapsw0elc; i. e. aut sui ipsius iacturam faciat, dum scil. se in aeternam perniciem ac damnationem coniiciat. Maximum quod cogitari potest neque tamen unquam attingi lucrum commemorat, universi mundi bona, totius orbis imperium, opes, voluptates, delicias et si quae sunt alia in orbe bona; at haec omnia ait prorsus nihil hominem iuvare posse, si damnum incurrat irreparabile et inaestimabile, summum etaeternum.Quae enim temporalia sunt brevi transeunt neque in comparationem venire possunt cum lis quae in aeternum permanent. Jam si totus mundus nihil potest commodi afferre, quid poterit minima elus pars? Reddit Iesus causam cur homo Christo posthabito, se perdat
9:26
v. 26 nam qui me erubuerit et meos sermones, « Me per Filius hominis erubescet, eum non agnoscet pro suo, sed cum indi-_ gnatione quasiab eo pudore et confusione affectus eum repudiabit. In Iesu est tota spes salutis, cum non aliud nomen nobis datum sit in quo nos oporteat salvos fieri; si quis itaque a Christo non agnoscitur, ille interitui sempiterno est mancipatus. Atque operae pretium esse ut causam cur eos unquam pudeat Christum agnoscere agnitumque confiteri, indicat describens in qua iudicis. maiestate venturus sit, cwm venerit in maiestate sua et Patris et sanctorum angelorum in gloria illa quae sibiut homini propria est, in gloria illa quam decet habere naturam humanam Verbo unitam et quae pariter respondeat magnitudini et multitudini passionum eius (ef. Phil. 2,8.9); veniet in gloria Patris, quia in ea apparebit maiestate quam ut Filius Patri consubstantialis simul cum natura divina accipit communicatam generatione a Patre, qua simul omnibus ostendetur eum esse Deum et habere eandem eum Patre divinitatem (7o/.). Veniet in gloria sanctorum angelorum, cinctus scil. splendido principum coelestium exercitu; « si enim maiestas principis terreni apparet in satellitum et militum ac familiarium comitatu, quanto maior apparebit Christi maiestas angelorum sanctorum innumerabili multitudine comitante » (To/.)? Ceterum cf. Matth. 16,17. Mare. 8,38. Ne vero existiment gloriam illam Christi iam proxime instare, docet antea regnum Dei in hac terra firmiter esse constituendum et simul ad eorum consolationem edicit regnum messianum iti firmiter stabilitum ac conspicuein orbe terrarum intra tempus haud adeo remotum
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v. 27 dico autem vobis vere (ita plerique &iq$¢ iungunt, neque obstat collocatio; cf. Act. 12,11; Schanz) : sunt aliqui hic stantes qui non gustabunt mortem, donec videant regnum Det 2y dvvaysi, In virtute, ut Mare. 8,39 additur. Bene notat Beda (ex S. Gregorio, hom. in evang. 32,5) regnum Dei hoe loco vocari Ecclesiam ,.« et quia nonnulli ex discipulis usque adeo in corpore victuri erant, ut Ecclesiam Dei constructam conspicerent et contra mundi huius gloriam erectam, _consolatoria promissione nune dicitur : sunt quidam etc... ». Manifestum est regnum Dei videre non posse esse videre Jesum venientem in illa gloria de qua in v. 26, quia dictio est plane alia et quia Christus scivit se non ad ultimum iudicium intra illud temporis spatium venturum. Pariter liquet non posse fieri allusionem ad transfigurationem (id quod multi veterum volunt), quia transfigurationem videre non est videre regnum Dei vel regnum messianum et quia de eventu qui intra octo dies futurus est inepte diceretur : sunt aliqui qui non gustabunt mortem. De qua re plura vide ad Matth. 16,28 (Comment. II p. 77). Apud Matthaeum verba Christi ita referuntur, ut aliquam insignem Christi iudicis manifestationem regno messiano constituto exprimant , quam utique in eversione urbis Ierusalem et templi et populi infidelis dispersione cernere licet; vide Comment. |. c. S. Matthaeus itaque censendus erit verba recitasse prout Iesus ea dixit ratione habita suae in Iudaeos manifestationis; alii duo solum unum ex verbis referunt : regnum messianum firmiter constitutum; atque id visum esse a nonnullis gentiles facile intelligere poterant omnes, sane facilius quam tempus eversionis urbis et templi. Unde cur alii duo ita scripserint expli-
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v. 28 factum est autem post haec verba fere dies octo, cam Matth. 17,4 et Mare. 9,1 legatur post sex dies, iam veteres solliciti erant omnem erroris vel contrarietatis umbram aut speciem removere. Ita ait S. Hieponuntur dies (apud Matth. et Marc.), ibi (apud Luc.) primus additur et extremus », eodemque modo etiam loquuntur S. Aug. (de cons. evang. 2,56. 113; M. 34,1133), Epzphanius (haer. 69 n. 77; M. 42, 332), Chrysostomus (hom. 57 al. 56 in Matth. n. 1; M. 58,549), Theoph. Alb. Bon. Tol. Schegg; additur fere, ut Tol. notat, quia primus dies et octavus non intercesserunt integri. Modus varius computandi ex traditione orali facile explicatur!; e¢ asswmpsit Petrum et (cf. 5,3. 10; 8,51) e¢ ascendit in montem ut oraret; orationis causa eum ascendisse solus Lucas commemorat. Quae sit traditio de monte transfigurationis, vide ad Matth. et Marc. 1. c.; contra quam traditionem de monte Thabor Luc. affert esse rem gestam extra Galilaeam ex eo quod in fine historiae Marcus Matthaeo suffragante dicat Iesum eiusque discipulos inde profectos praetergressos esse Galilaeam, Marc. 9,30; sed l. ©. rxperopedovro dx cH¢ DaktAatag id non sequitur. Post exhortationem ad asperitatem viae subiungitur hic ostensio suavitatis gloriae (S. Bon.)
9,28. Factum est autem post haec 9,28. "Eyévero 5: pete tobs Adyoug tovverba fere dies octo, et assumpsit Pe- | tovg coset Hudoor dxth, mapadaéov MHétpov trum, et Iacobum , et Ioannem, et a= | zat “Iwdvyy zat "Idxm6ov, avébn etc to scendit in montem ut oraret. 29. Et facta | Spo¢ nposedEaclar. 29. xa eyéveto év to est, dum oraret, species vultus eius | nposedyecbar adtov to etdo¢ tod npocwmov altera, et vestitus eius albus et reful- | adtod Etepov,, xat. 6 tuarisp.o¢ adtov Agvxo¢ gens. 30. Et ecce duo viri loquebantur | 2éasteéntwv. 30. Kat tov, dvdpes d4o cum illo. Erant autem Moyses et Elias, | ovveAdhovy adt&, oftives Foav Muvojic 31. Visi in maiestate; et dicebant exces- | xat "Hrctag. 31. of dpOévte 2v J6En Eesum eius, quem completurus erat in | yov thy odoy abtod, fv EpehAcy mAnpody illo erant, gravati erant somno. Et evigi- | obv adri Aoav GBe6axonugvor Onve Stalantes viderunt maiestatem eius, et duos | yenyooysavtes 38 efdov thy Sdgav adtod, viros qui stabant cum illo. 33. Et factum | xat tobs O40 d&vdpue tobs suvectidtag adtéd. ad Iesum : Praeceptor, bonum est nos | tovs ax? avtod, ctxev 6 Tlétpos xodg tov hic esse; et faciamus tria tabernacula, | Insotv, "Emtotéta, xahdv @otivy quae mde unum Tibi, et unum Moysi, et unum | civat xa notfowusev oxnvag tests, play Eliae, nesciens quid diceret. 34. Hacc | ool, xo play Mwvoct, xat plav "Hrelo: autem illo loquente, facta est nubes, et | uy eld 6 Aéyer. 34. tadra 62 adbtod obumbravit eos; et timuerunt, intranti- | X¢yovtos, eyéveto vepéhy, xat exeoxlalev bus illis in nubem. 35. Et vox facta est | adtods: e067 Oxoav 02 ev tH eioeANetv adrobe de nube, dicens : Hic est Filius. meus | et¢ tiv vepéAnv. 35. zak ewvy eyéveto éx tig dilectus, ipsum audite. 36. Et dum fie- | vepédns Adycvox, Odrde gory 6 vids pov 6 ret vox, inventus est Iesus solus. Et | éxdcAcypévoc, adtod d&xodete. 36. xat ev te derant. Rxetvats tats Hudpats oddtv dv Edhpaxay. In Christi transfiguratione et gloria, in apparitione Moysis et Eliae , consolationis ; iam enim oculis cernunt ad quid tandem passio, crux, abnegatio perducat; et dum Moyses et Elias cum Iesu de eius morte } Luc. 9,28-29. — . 313 loquantur, Christi mortem coelesti decreto esse statutam audientes iam offensione eius, dummodo sapiant, non poterunt tangi. Quare iste eventus modo multiplici ad eruditionem discipulorum spectat;
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v. 29 et facta est dum oraret species vultus eius altera et vestitus eius albus et refulgens; quomodo facta sit alia, explicatur Matth. 17,2 : resplenduit facies eius sicut sol; figurae itaque faciei corporisque familiari ac notae discipulis accessit ingens splendor et gloria mirifica (Lwc.). Convenienter autem dum orat corpus resplendet, ut significet corporis nostri beatitudinem et gloriam (cuius exemplum nobis in sua transfiguratione exhibet) ab animae fruitione emanaturam, ut sicut anima peccati miseria infecta corpus reddidit miserum, ita per gratiam consummatam quae gloria est ornata corpus efficiat gloriosum (To/.). Factam autem transfigurationem putamus, ut S. Cyr. ait, haud abiiciendo humani corporis formam, sed lucida quadam gloria illud ambiente et vilem carnis speciem in nobiliorem aspectum mutando, secundum illud : seminatur in ignominia, surgit in gloria, a S. Paulo praeclare dictum. Praeter fulgorem aspectus et candorem vestitus adest quoque, ut S. Bon. loquitur, honor comitatus, « ut sic appareat Christus gloriosus et intra se et circa se et iuxta se, ne quid desit gloriae suae »
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v. 30 ef ecce duo viri loquebantur cum illo; erant autem Moyses et Elias,
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v. 34 visi in maiestate, lex et prophetae comites sunt Christi, qui est legis et prophetarum Dominuset ab eis praemonstratus (S. Cyr.) ; apparet quippe legislator et maximus prophetarum et loquuntur cum Iesu, ut ostendant ipsum esse quem cuncta legis et prophetarum scripta promiserunt (Beda), et dicebant excessum etus vhy 22030v , exitum eius ex hae vita terrestri per mortem, « quia per eam de hoc mundo in quem venerat redemptione peracta exivit ascendens in coelos et sedens ad dexteram Patris » (Tol.). Disserebant de tali eius ex mundo exitu tamquam scopo et complemento legis et prophetarum et antitypo totius oecoviris summae apud omnes auctoritatis de sua morte loquitur, eius mortis offensio et horror cessare debet (cf. Jpr.) et re ipsa iam portenditur Christum debere pati (idque coelesti decreto esse statutum) et ita intrarein gloriam suam. Haec narrantur, ut 7o/. adnotat, per quandam anticipationem; nam prius, dum Jesus oraret, discipulo somno gravabantur
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v. 32 Petrus vero et qui cum illo erant gravati erant somno, et evigilantes viderunt maiestatem eius et duos viros gui stabant cum illo; ex qua interpretatione post somnum vigiles facti seu ex somno excitati vident gloriam lIesu et audiunt colloquium (cf. S. Cyr. Theoph. Tol. Ians. Lap. Calm. Lamy, Fil. Weiss); verum quod graece legitur cavenyophoavtes 6, potius vertendum erit, sed vigiles manentes, ita ut vim somni qua premebantur superaverint (cf. Schegg, Bisp. Schanz, Meyer, Grimm in Lexie. s. v. Sp.) Vox haec Stayonyeosty legitur apud Herodianum 4,3. 8, quo loco habet notionem pervigilandi : dvtiotoatonedevoduevor neot Eontoay nkong tig vuatds gv gpovticn xar det taypnyopioavtes, dua Ato cum enim castra posuissent circa vesperam tota nocte in curis, et timore pervigilarunt statimque cum solis ortu ete. ; ex quo loco ea notio est indubia, quare etiam a lexicographis voci solet adscribi. Accedit quod éé in verbis compositis eam significationem alias quoque prae se fert; ita diayeunvetv, uti apud Diodorum sic. 1,722 legitur thy voxta Suny odmvygey éy tote SrAots; in aliis verbis dé notionem vocis auget. Verum. ex altera parte etiam nequit dubitari, quin saltem tempore posteriore apud scriptores byzantinos vox in notione evigilandi sit adhibita. Legitur vox bis apud Nicephorum Gregor., hist. byz. 18,8 p. 571 (in editione Lud. Schopeni vol. II p. 906, Bonnae 1830) et etiam significatione clariore 8,8 p. 205 (vol. I p. 334) : viv 68 ndoav thy mept adtédy ebxded Sdkav ancbarduny, one of Stayoyyoorsavtes tk ev tots Srvote dveloata, nunc vero omnem de illis praeclaram opinionem abieci, sicut experrecti somnia. « Q quanta felicitas visioni Deitatis inter angelorum choros adesse perpetuo, si tantum transformata Christi humanitas duorumque societas sanctorum ad punctum visa delectet, ut eos ne discedant etiam obsequio Petrus sistere ‘velit » (Beda);
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v. 33 et factum est cum discederent ab illo i. e. cum discedere vellent, cum pararent abitum (S. Bon. Car. Luc.); dum enim Petrus videt eos stantes cum Christo, rei sublimitate captus solum considerabat quae videbantur et intendebat iis quae dicebantur ; cum autem videret duos illos discedentes, priusquam abirent et omnino recederent, prorupit in verba sequentia (Tol.), ait Petrus ad Iesum : praeceptor, bonum est nos hic esse, et faciamus tria tabernacula, unum tibi et unum Moysi et unum Eliae, nesciens quid diceret, « absorptus deliciis in mentis excessu dixit, non considerans non esse manendum in monte » (A/b.); sed hoc ipso suo ardore desiderii indicavit quam beata fuerit visio illius gloriae ;
9:34
v. 34 haec autem allo loquente facta est nubes et obumbravit eos scil. Iesum, Moysen, Eliam (ef. Caz. Schegg, Fil.), non etiam discipulos (Luc.) quippe qui de nube vocem fieri audiunt v. 35; nubes signum esse solet peculiaris praesentiae ac manifestationis divinae (cf. Ex. 16,10; 19,9. 16 etc. 3 Reg. 8,10), uti hic quoque voce declaratur; et timuerunt intrantibus illis. in nubem; humana enim fragilitas conspectum maioris glotiae ferre non sustinet (Beda);
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v. 35 et voz facta est de nube dicens : hic est Filius meus dilectus , electus, ipsum audite; « vox paterna ex nube, nam sic Deus apparet, dignitatem Filii Christo attestabatur; . oportebat enim haud a solo Petro cognosci eum esse Christum Dei vivi Filium; neque ipsum Christum tantummodo testari Petro acceptam a Patre coelesti de se notitiam, sed ipsam, inquam, paternam vocem veritatem dicti quasi sigillo confirmare » (Eus.);
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v. 36 et dum fieret vox, inventus est Iesus solus; ubi Filius designatur, servi discesserunt, ne ad illos vox paterna emissa putaretur (Beda) et Tesus inventus est, scil. in priorem formam restitutus deposita gloria transfigurationis (To/.); ef ipsi tacuerunt et nemini dixerunt in illis diebus qguidquam ex his quae viderant, imperante scil. Domino; illi autem. dies sunt tempus donec Filius hominis a mortuis resurrexerit (Matth. 17,9. Marc. 9,8). Plura de eo eventu vide in Comment. Matth. et Mare. 9,37. "Eyéveto Ge tH sis Hyueor, ehOdvtwv adtav axb tod Bpovs, suvijvencev adres Syhog moAdc. 38. Kak tov, avije and tod byAov edysev Adywv, Arddoxare, S£oen6rebar ext tov vidv pov, Gre wovoyevrg pol éotiv' 39. xat idob, nvedpa nat ekalovng xodler, nat onupdccer adtdv petk Gopod, xat pddtc droywost an? adtod, svvtpteov adtdv- AQ. vat 2erOynv tov pabytiv cov, va , éxGahwoty adto, zat ox advv7jOyoav. 41. dmoxorbete- 88 6 “Incods etxev, *Q yeved dmtatos zat Stectpauudvy, &we zdTE tad <8 > 12 Gs Ota ial oc- U.at TPOS VULAAC, aed AVEGOUAL UULODY 5 T™e00 la ’ ~ ” 2 1 4 epyougvon adtod, ggoytey abtov to Satud- @de tov vidv cov, 42. Ett 8& mposf 4 - i> viov zat ouveandoatev’ 43. éxetluncey 6é 6 *Insots tH nveiuare tH axabdotw, xat id- A ~~ 4 f 7 X\ ~ Gato tov natda, ual anéSwxev abtov to mato avtod. 44. terxdycocovto S& xdvtec éxt tH usyaderdtytt tod Ocod. Mavrwy ot etmsy Ogcbe Sucts ets & ya viog tod dvOeddnov péAd|er napadldoc0ar cic flavuatévtwy ext naowy ofc emoler Rog tos palyhtas adtod, TX wrx buy tobe Adyoug todtoud yetpag avOoddrwy. 45. of 88 Fyvdouv Td é7jpa todto, zal qv nmapaxexadvuuévoy an” abrétv, Yva pa alodeovtatadc: xat eoo- Gotyto gowtijaae adrov zepl, tod Pijuatos 46, pain Oey 88 Sinhoy ens gy ava tots, to th Av sty wellwv adtav. 47, 6 BE "Insods cldd¢ tov Stadroytouby tijg xapdlac adtéiv, emthabducvos natdlov, Zorncev adto map’ Eautés, 48. xat etxev adtotg, “Og dv debytat toto tO natdlov ent tH dvouatt Weta tov anootelhavtd ws. 6 yao ptxodtepo¢ év nasty Suty Ondoywv, odtds Zot péyas, 49. "AroxprOete O& "Iwdvyg ctnev, *Emtatdta, eldougv tive év ta dvduatl cov éxhibuimus eum, quia non sequitur no- | 6éAdovta Satudvia’ zat exwAdoucy adtdv, biscum. 50. Et ait ad illum Tesus : | 8tt on dxohovde? p20” Huddy. 50. etmey 08 Nolite prohibere; qui enim non est ad- | xpd¢ addy Tnsots, Mi xwAdeter O¢ Yxe versum vos, pro vobis est. odx Eotty x00” Sutiv, Onto buddy gorly, ‘monte occurrit eis; v. 39 spiritus ei est de repente et proiicit eum et frendere facit eum et lacerat et vix recedens ab eo quando eum contrivit; v. 40 et non poterant liberare eum; v. 45 quia velatum erat ab eis, timebant de verbo hoc (nihil habetur de interrogatione) ; v. 48 is enim qui parvus est et parvulus vobis hic magnus; v. 49 respondit Ioannes et dixit ei etc.). Uti in monte transfigurationis maiestas Christi apparuit, ita hie quoque, alio quidem modo, manifestatur (v. 44). Cernitur ad vivum in energumeno ferocia diaboli, in verbo Christi potentia. Christus transfiguratus, qui discipulos testes deliciis coelestibus implet et immanis diaboli furor et vexatio documenta nobis exhibent quae sit indoles ac merces regni et dominationis utriusque. In ipsa reprehensione qua Christus defectum fidei perstringit doctrina continetur egregia. Unde patet eventum hunc totum factum esse ad multiplicem institutionem apostolorum;
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v. 37 factum est autem in sequenti die, docet nos itaque Lucas Christum vespere ascendisse in montem ad orandum et transfigurationem noctu factam esse, descendentibus illis de monte occurrit illis turba multa; rem accuratius refert Marc. 9,13 seq.
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v. 38 et ecce vir de turba exclamavit dicens : magister, obsecro te, respice in filium meum i. e. miserere , adiuva filium meum; solemus enim respicere quos volumus adiuvare, avertere autem faciem ab eis quos derelinquere (Luc.); émSAéyar cf. 1,48; guia unicus est mihi, « magnae et - naturalis et indivisae dilectionis est allegatio » (A/é.); vide 7,12; et nia daemonia, ut vis et efficacia eius potestatis ultimatim sola petentium fide aeteumvecta: aut constitueretur. Porro verba Christi usquequo etc. sensu pleno congruunt apostolis, quibuscum continuo versabatur, minime vero patri, qui sane non diu apud Iesum commoratus est. Dein manifestum est ex Matth. 17,19 incredulitatem apostolorum (éiyomsoziav) a Christo reprehendi. Ceterum vide quae adnotavi ad Matth. 17,16 et Marc. 9,18; recte enim reprehensio Christi refertur ad omnes, ad discipulos, ad patrem, ad turbam, vario tamen modo, ut ibidem exposui. Ut autem demonstret se non ipsis sed vitiis ipsorum succensere, simul ut et virtutem suam quae in dubium vocata fuerat ab opprobrio vindicet nec existimetur rei difficilis praestationem obiurgationis simulatione subterfugere, pergit benefacere iubetque adduci miserum, non quod absentem curare non posset, sed ut et mali gravitas et sua virtus ad Dei gloriam omnibus perspicuae fierent (Luc.); adduc huc filium tuum ;v.
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42 et cum accederet elisit illum daemonium et disstpavit, distorsit illum, convulsiones in eo effecit daemon eumque discerpsit, id quod Jesus permisit, ut furor daemonis tyrannisque et vis verbi Christi manifestarentur;
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v. 43 et increpavit Iesus spiritum immundum et sanavit puerum et reddidit illum patri eius ; pluribus res narratur Marc. 9,24-26. Reddidit eum patri, ut qui filii ab eius infantia vexationem et infirmitatem sustinuerat, eius iam perfecte liberati opera ac sanitate frueretur (To/.);
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v. 44 stupebant autem omnes in magnitudine Dei, 2xt, de magnifica virtute Dei, qua Deum per Iesum tam insignia operari videbant, stupore attoniti erant, quod scil. daemon adeo pertinax sola increpatione esset expulsus et puer subito sanitati restitutus. Turbae itaque agnoscunt Iesum in virtute Dei imperare daemonibus; aliter utique pharisaei (cf. Matth. 12,24). Iterum experti sunt discipuli potentiam Iesu eamque admiratione . prosecuti sunt. Hac animi affectione utitur Christus, ut mentione iniecta passionis eos doceat se esse passurum; sed is cui talis praesto est potentia, si in manus hominum traditur, profecto solum traditur quia ipse liberrime vult. Id sane concludendum erat ex admiratione potentiae et praedictione passionis; omnbusque mirantibus in omnibus quae faciebat dixit ad discipulos suos : ponite vos in cordibus vestris (in auribus vestris, graece et in lat. vet. plur.) sermones zstos ; « inter magnalia divinae potentiae crebrius inculeat et replicat humanae passionis abiecta, ne repente veniens terreat, sed praemeditata mente feratur. Sane quod ait pondte vos expressius et vi intentiore legendum est vos qui meo discipulatui familiarius adhaeretis, ceteris divina tantum facta mirantibus, sanguinis quoque pretiosi quo mundus est redimendus 320 | LUC. 9,AA- BBs see -eventum mente recondite » (Beda; sim. S. Cyr.). Ad quid referri oporteat sermones tstos non inter omnes constat; Theoph. quidem haec habet : « ponite vos haec omnia et miracula et miraculorum sermones in auribus vestris; quare? quia tradendus sum et crucifigendus, ut quando crucifixum videritis, ne existimetis prae infirmitate me talia esse passum ; nam qui talia miracula facit, potest et non crucifigi ». Unde verba haec ad antecedentia spectare docet; idem fieri posse Schanz censet; qua acceptione praeclara habetur significatio et nexus effertur qui est inter miraculum et passionis praedicationem et insuper illud eném, quod sequitur facile fluit. Alii referunt ad ea quae sequuntur (Luc, Tol. Schegg, Fil. Keil, Weiss); verum tum particula yao non satis congruit, ut iam Jans. advertit et Schanz probat. Neque potest dici cum aliquibus sermones non posse referri ad antecedentia, cum nulli recenseantur sermones. Nam cum dicatur omnibus mirantibus, quid magis pronum est quam ut admiratio hominum multis sermonibus sit manifestata? Quare bene Jans. : « potest locus hic intelligi, ut per sermones istos demonstrentur verba populi et sit hic sensus: attendite ad ea quae modo de me homines loquuntur, utin ea de me sententia in qua nunc estis perseveretis; futurum est enim ut longe aliter mecum acturi sint homines. Ad hunc sensum invitat coniunctio enim, quae secundum priorem sensum videtur esse superflua » ; Fedzws enim hominis futurum est ut tradatur in manus hominum; cf. v. 22. Sed quomodo haec intelligenda sint non assecuti sunt, cum tradi in potestatem impiorum et inimicorum omnino a dignitate et opere Messiae iis abhorrere videretur v. 45 at wl: tgnorabant verbum istud et erat velatum ante eos ut non sentirent cllud; « quia per figuras eum saepe loquentem audire solebant, etiam quae de sua traditione loquebatur figurate aliud significare putabant » (Beda, Alb. Luc. Dion.); iva ph atcbwyta, ergo indicatur divino quoque consilio factum esse, ne statim verba Christi de sua passione clare perciperent; et bene dicit Tol, ; ignorationis causam in divinae providentiae dispensationem evangelista refert; nam unum ex illis quae nondum portare poterant fuit crucis ac mortis mysterium. Quare nullo pacto opus est tya cum aliquibus (Butiémann |. c. p. 206, Bisp.) explicare éta ut, sed dicendum cum Euth. (ad Matth. 17,23) divina dispensatione cognitionem - esse occultatam ab illis tamquam ab imperfectis qui necdum possent ad supernaturale eius penetrare mysterium ; et témebant eum interrogare de hoc verbo ; satis intellexerunt aliquid triste subesse verbis Christi; quare apud, Matthaeum dicitur : et contristati sunt vehementer (17,23). Qui autem ita animis affecti sunt, etiam timore quodam teneri solent et quasi refugere ne triste illud plane pandatur. Putat Add. els tiga nade LUC 9,38-46. i 30 eos timuisse interrogare, quia aliquando Iesus exprobrasset dure quod sine intellectu essent et quia antea exclamasset': o generatio infidelis. Utramque rationem coniungit Luc. : timebant veriti increpationem, veriti et moeroris quo constricti erant Matthaeo narrante augmentum, si res dilucidius explicaretur. Eos timuisse quia paulo ante audivissent Petrum reprehensum a Christo, cum de passione loquenti se opposuisnotae Z | Haec qguoque narratio apud Lucam ita conformata est, ut non tam a Matthaeo vel a Marco, quam a traditione orali deprompta censeri debeat. Solus Lucas refert id evenisse sequenti die; verba patris v. 38 alibi non leguntur; de disceptatione, de » qua illi duo narrant , Lucas ne verbum quidem habet; puerum in clamores prorumpere, cum a daemone corripiatur, solus narrat Lucas, dum tacet quod alii habent eum cadere in ignem saepe et in aquam , dentibus quoque stridere et arescere. Neque ea verbulo tangit quae Marcus 9,20-23 refert, neque quibus verbis eiecerit spiritum immundum narrat ; quae Marcus 9,25. 26 pluribus describit , uno verbo sanavit absolvit et addit: et reddidit illum patri eius. De quaestione discipulorum et Christi responsione (Matth. 17,18-20 et Marc. 9,27-29) nihil habetur apud Lucam, qui solus adiungit ad sanationem admirationem populi (v. 44) et immediate quoque subdit ‘iteratam praedictionem passionis, quam tamen factam esse non statim eodem loco, sed cum iter faceret Iesus per Galilaeam aliquantum postea, ex aliis duobus doce- “mur. Qui narrandi modus talis est ut non ab aliis duobus dici possit derivari. — Motasse Iesum , scribas disceptasse cum discipulis et etiam totum illud Iesu cum patre pueri colloquium; dein affert locutiones quasdam quae ad Matthaeum accedant, scil. tlunce et tdoato tov xatéa v. 42. Verum haec minime sufficiunt, ut modus narrandi Lucae a Matthaco derivetur. Nam in v. 38 et 39 sola vox héywv congruit cum Matth. 17,14; reliqua omnia plane sunt alia; etiam in v. 40 rogavi, dum Matth. 17,15 obtuli, in v. 41 npoodyays, Matth. oépete; quod in v. 42 legitur non habetur apud Matth. _Ne= que locutiones illae illam cum Matth. similitudinem ostendunt. Nam parum est conferre inter se xatedOdvtwy adtHy dnd tod Spore et eAOsvtwv xebe tov dyAov; Exctiunce etiam apud Marcum habetur; et técato tov xatéx satis recedit a dictione zat 2OepanevOy 6 nats dnd tis Hous éxelvyc. Restant itaque solum éywv, obx jovv7Iysav, Sectoapuevy ; quae duo priora nemo serio ad probandam similitudinem adducet; tertia autem vox satis familiaris est Lucae, vide 23,2 et Act. 13,8. 10 et 20,30 et yeved ctectpappévy etiam a S. Paulo cuius comes erat Lucas adhibetur (Phil. 2,15), dum haec vox apud Matth. non legitur nisi hoc loco. Complura apud Lucam quoque referuntur ex quibus facile declaratur quomodo pro ea opinione, quam apostoli de regno messiano habebant iis oriri potuerit quaedam de praeccellentia cogitatio; ita quae 9,22 habentur : tertia die resurgere, id quod facile ita intelligere poterant ut mox regnum messianum constitueretur; dein 9,26 Iesus occasionibus praeferri aliis et praeter eum etiam Iacobum et ieannees prae ceteris a Domino honorari non poterat non adverti (cf. 4,38+5,3. 10; 6,14; 8,51; 9,20. 28). Ceterum etsi apud Lucam nulla Seco occasio narraretur, tamen ex aliorum relatione (Matth. 16,17. Mare 3,16. 17. loan. 1,42) satis eluceret, unde ansa eiusmodi ambitus capta esset, quae insuper ex sola illa apostolorum notione de regno messiano iam sufficienter habetur, cum pronum esset in regno terreno apud regem non omnes duodecim eadem dignitatis et muneris auctoritatisque excellentia potiri posse. Quare immerito aliqui mirantur quod hane ambitionis cogitationem Lucas nunc subiungat quamvis in antecedentibus solum retulerit verba Christi : ut tradatur in manus hominum. Melius veteres eam cogitationem explicant ex 9,28 et Matth. 16,17 (Bed. Bon. Alb. Cat. Tol. Luc. ete.)
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v. 46 intravit autem cogitatio in cos quis eorum maior esset, qais-scil. inter eos maior esset; cum graece habeatur cis av cin welCov adcv; censet Werss explicandum esse : quis maior esset quam ipsi. Sed merito plerique priori acceptioni calcuium adiecerunt, et genetivum eo loco posse collocari, ex interpretatione Graecorum (cf. S. Cyr.) certum est. Insuper quis crediderit apostolis in mentem venisse aliquem qui non esset a Christo vocatus iam et electus summam in regno excellentiam posse nancisci? Cum enim dicatur intravit etc. innuitur eam cogitationem originem duxisse ex quibusdam conditionibus, verbis, rebus gestis; sed ex iis quae Iesus dicebat et agebat, certe non poterat gigni apud eos opinio aliquem ipsis fore maiorem. . Rem breviter tangit Lucas; unde occasionem doctrinae humilitatis Iesus utique statim cognovit (ipse enim sciebat quid esset in homine, Joan. 2,25), etsi non statim ea cogitatione orta documentum humilita- ~ tis tradebat; rem accuratius narrat Marcus 9,32 seq.;
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v. 47 at Tesus videns cogitationes cordis llorum apprehendit puerum et statuit illum secus se; residens vocat discipulos ad se; unde statuens puellum secus se etiam eum statuit in medio eorum (Matth. 18,2. Mare. 9,34. 35); uti prophetae haud raro rebus gestis et symbolis doctrinam tradebant, ita Christus quo altius animis documentum humilitatis imprimeretur sensibus quoque externis apostolorum rem voluit exhiberi v. 48 ef ad/ ills : quicumque suscepertt puerum istum in nomine meo, enti. e. ita ut Iesu nomen (ipse Iesus et quae Iesus de se manifestavit) sit ratio et causa cur suscipiatur ; proin propter Iesum vel quia periculo salutis eripiendus est vel quia propter amorem Iesu tale ei beneficium praestatur etc. , me recipit (cf. Matth. 25,40) et guicumgque me receperit, recipit eum qui me misit; vide ad Mare. 9,35. 36; docet itaque Luc. 948-50. : 323 Christus contra ambitionem illam animi demissionem uno hoc exemplo, quo uno humilitatis officio reliqua omnia intelligit (Lue. Ipr.) ; docet eo, ut Caz. dicit, ut non appetant magna; qui enim ambitiosus est et superbus, non descendere vult ad curam parvulorum. Cumque addat me recipit ete. ostendit tantum se affectum habere ad parvulos ut quod eis fit sibi fieri reputet; unde magnum esse honorem et gloriam parvulorum patet, ex quo apostolis persuadet ne ambiant esse magni sed studeant innocentia et simplicitate esse parvuli (S. Bon.). Excitan-— tur itaque ad animi demissionem alienam ab omni simulatione, invidia, ambitione , contentione eo quod iis ob oculos ponitur eius virtutis dignitas , excellentia, utilitas. Dicit enim: « videte quanti referat puerum effici mnocentia ac humilitate; nam qui susceperit unum ex iis sive hospitio excipiendo, sive bonum aliquod ei conferendo, idque propter me faciat sive quia meus est, is in me illud bonum confert, - quod ideo est quia tales mei similes sunt, tales amore sicut me prose- —quor » (To/.). Quam excellens et utilis sit cura haee parvulorum quae speciosi nihil habet ideoque animum requirit humilem, satis declaratur in sententia adiecta me recipit etc. Quid enim magis honorificum esse poterit quam Iesum Deumque Patrem hospitio suscipere? quid magis utile quam Iesum et Deum Patrem beneficio praestito sibi devincire? Id autem obtinget humilibus in regno messiano : nam gut minor est inter v0s omnes hic maior (magnus) est; haec enim norma in regno messiano yalet, hac omnis excellentia dimetienda erit. « Contendite igitur omnium esse humillimi, modestissimi, obedientissimi Deo et officiosis- _ simi erga proximos, si omnium velitis esse maximi » (Lwc.). Qua connexione quaestio Ioannis subiungatur varie explicant. Non desunt qui putent ex ultimis Christi verbis loannem coepisse timere ne forte malum quid fecissent homine per arrogantiam et superbiam prohibito (Theoph. sim. Werss), etiam S. Bon. censet hic informari ad humilitatem respectu extraneorum. Alii Ioannem occasionem sumpsisse ex eo quod Christus dixerit : quicumque susceperit... in nomine meo (Tol. Luc. Schanz, Fil.) non improbabiliter arbitrantur (vide ad Marc. 9,37; Comment. p. 251);
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v. 49 respondens autem (unde ex verbis Christi ei esse occasionem loquendi oblatam indicari videtur) Ioannes dixit : praeceptor, vidimus quemquam in nomine tuo elicientem daemonia et prohibuimus eum quia non sequitur nobiscum ; hoc quippe munus Iesus suis demandaverat apostolis (9,1); quare ille alienam auctoritatem usurpasse videbatur;
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v. 50 e¢ ait ad illum Iesus : nolite prohibere; qe enim non est adversum vos pro vobis est, id quod eo tempore verissime dici potuit, quia cum pharisaei et scribae et sacerdotes Iesum vehementer oppugnarent omnesque in suam pertrahere sententiam studerent, eo magis censeri potuit quicumque non a partibus adversariorum stabat revera favere causae Jesu et discipulorum. Dein eo ipso quod ille in nomine Jesu daemones pelleret, aperte profitebatur se non infenso quodam studio contra Iesum eiusque comites agi, verum fide in Iesum animari. Alia eiusdem rei
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Ioannes, dixerunt : Domine, vis dici- - mus ut ignis descendat de coelo, et consumat illos?. v. 54 cum vidissent autem discipuli eius lacobus et Ioannes nuntios redire re infecta dixerunt : Domine, vis, dicimus ut ignis descendat de coelo et consumat illos? Domino annuente verbum suum esse omnino efficax, ut sicut olim Elias igne coelitus misso eos delere possint confidunt; fidem itaque ostendunt magnam; « et bene praesumunt quia ad sermonem suum ignis de Alb. dicit per ignem coruscare voluerunt et comminationibus intonare. Verum aliter Iesus
9:55
55. Et conversus increpavit illos, dicens Nescitis cuius spiritus estis. v. 55 e¢ conversus increpavit illos dicens : nescitis cuius spiritus sitis, quae sententia per interrogationem legi potest idque vim eius auget; ad quem autem spiritum pertineant cum discipuli Christi sint ab eo vocati, electi, edocti, quo itaque spiritu se regi ac duci sinere debeant, statim declarat
9:56
56. Filius hominis. non venit animas perdere, sed salvare. Et abierunt in aliud castellum. v. 56 Filius hominis (bene additur graece ye) non venit animas perdere sed salvare, quibus verbis causam simul et exemplum tangit, ut A/d. ait, eosque docet quam mentem induisse iamdudum debuerint. Erant insuper Samaritani aliquo modo excusatione digni. Neque enim, ut pharisaei, cognitae veritati resistebant neque opera divina diabolo attribuebant — in talem malitiam Jesus quoque severe animadvertit — sed dum inter Iudaeos et Samaritanos magnae exsisterent simultates et hostili inter se discordarent odio (S. Hier.), nolebant eum apud se recipere quem sciebant adoraturum in Jerusalem, cum ipsi Deum coli vellent in monte Garizim. Narrat losephus morem fuisse Galilaeis in diebus festis lerusalem Cumano procuratore multos Galilaeos iter facientes a Samaritanis esse peremptos (Antiq. 20,6. 1). Si discipuli de Elia cogitabant vel, ut testes sat multi habent, eius fecerunt mentionem (Fi/.), eorum postulatio facile intelligitur. Nam, ut seribit S. Hier. 1. ¢., « siad servi Eliaeiniuriam descendit ignis de coelo et non Samaritas sed Iudaeos consumpsit incendium, quanto magis ad contemptum Filii Dei in impios Samaritas debet flamma saevire? E regione Dominus qui non ad iudicandum venerat, sed ad salvandum, non in potestate sed in humilitate, non in Patris gloria sed in hominis vilitate, increpat eos quod non meminerint doctrinae suae et bonitatis evangelicae in qua dixerat : qui te percusserit in maxillam, praebe ei et alteram, et : diligite inimicos vestros » ; e¢ abierunt in aliud castellum zig écépay xw6ynv, proin in vicum qui non erat eiusdem gentis (prout scil. Zrepo¢ distinguitur ab <)oc). _ hensio hisce enuntiari videretur; noterante omitti aberrahtibus amanuensium oculis ab KAIEII ad KAIEU. — Uti eventus qui modo narratus est documentum valde utile pro apostolis praebet, ita non minus ea quae sequuntur
9:57
57. Factum est autem, ambulantibus illis in via, dixit quidam ad illum : Sequar te quocumque ieris. v. 57 factum est au- . tem ambulantibus dlis in via dixit quidam ad illum (in via dixit , aliqui iungendum esse censent; ef. Schanz, Meyer, Weiss, Sp.), dum Iesus iter faceret : seguar te guocumque ieris; verba quidem animum pandere videntur generosum; at ex Domini responso ostenditur « hune qui obsequium promittit ob hoc repudiatum quod signorum videns magnitudinem sequi voluerit Salvatorem, ut lucra ex operum miraculis quaereret » (Bed. sim. S. Aug. serm. 100,41; M. 38,602; A/d. Theoph. Bon. Cat. Tol. Luc.)
9:58
58. Dixit illi Iesus : Vulpes foveas habent, et volucres coeli nidos : Filius autem hominis non habet ubi caput reclinet. v. 58 dixit ili Iesus : vulpes foveas habent et volucres coeli nidos; Filius autem hominis non habet ubt caput reclinet; respondet Iesus non ad eius verba, sed ad eius animi affectum et desiderium. Christus se declarat pauperrimum qui nihil habeat proprium et omni vitae commoditate sit destitutus; ceterum vide quae dixi ad Matth. 8,20 (Comment. I p. 323); notat hie Caz. relinqui exemplum perela et praedicatoribus non admittendi ad consortium suum homines lucri cupidos. — _ Praeter animum a rebus terrenis et cupiditate divitiarum et commodorum alienum postulat Christus ut Deo vocanti statim praestetur obsequium posthabitis reliquis omnibus :
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59. Ait autem ad alterum : Sequere me. Ile autem dixit : Domine, permitte mihi primum ire, et sepelire tu autem vade, et annuntia regnum Dei. v. 59 azt autem ad alterum : sequere me, Lucas accuratius narrat quam Matth. 8,21, ubi breviter res perstringitur. Neque dici potest cum Schanz apud Matthaeum il- - lum se. ipsum offerre ad sequendum Dominum, idque magis congruere quam quod .Lucas habeat; neque enim esse probabile a Iesu eum vocari et invitari qui haud sit idoneus. Verum haec non satis considerate dicuntur. Nam si legitur : alius de discipulis ait: permztie me primum ive etc., iste loquendi modus clare prodit praecessisse Christi invitationem; dein cum etiam apud Matth. Iesus dicat : sequere me et -dimitte..., gratis supponitur haec dici ad hominem minime aptum; ille autem dixtt : Domine, permitte miht primum ire et sepelire patrem. meum; « non discipulatum respuit, sed expleta primum paterni funeris pietate liberior hunc assequi desiderat » (Bed.); vere enim notat Tol. : non negat qui dicit primum, sed significat se postmodum secuturum , idque causa rei honestae et piae, facultate etiam a Christo petita; ar- _gumenta sunt haec animi devoti, pii, humilis et fidelis (sim. S. Bon. Luc. ); v. 60 dixitque et Iesus : sine ut mortui sepeliant mortuos suds ; tu autem vade et annuntia regnum Der; «non ergo paterni funeris sepultura prohibetur, sed necessitudini generis divinae religionis pietas utilitate maiorum (Bed. Bon.) atque ita respondet Christus ut eum. et doceat et consoletur; nam eius operam non esse necessariam , esse qui sepeliant nec patrem mansurum insepultum (7o/.); ei demantiant negotium multo excellentius. Alia vide ad Matth. 8,22 (1. c. p 326 seq. ). Illis qui singulari ratione Deo erant consecrati, uti pontifex, nasiraei, lege erat interdictum, ne ad ullum mortuum, ne ad patrem duiders | vel matrem, Pe ecelcrontar (Lev. 21,14. Num. 6, 6. 7)‘. Quare Christus hac sua responsione simul docet nabatie sit sanctitatis opus nuntiandt evangelium. Alio exemplo docetur opus inceptum non esse intermittendum, non esse procrastinandum (To/.)
9:61
Kt ait alter : Sequar te, Domine, 9,51. "Eyéveto 68 2v tH cuurArpodobar X\ is ’ ~ > rf ° ~ 2 Tas Husous tHe avaArpwbews adrov, xal adtos to mpdswroy eotiotccy tod mopevecbar ele c c r . Tepovcadry. 52. xat angatetrsy ayyéhoug 708 f > ~ ‘\ la ~ Rpocwzov adtod: xal nopevOdvtes eloyOov els. xbunv LapapertOyv, ws Erotrdcat adrio. 53. xat odx 6ébavto adtov, Ett to xpdcwrov adtod Hv nopevdusvoy ele ‘IzpoveaAru, 54, ddvtes OE ot waOytat "TdxwGos xa Indy etxav, Kipre, Oérerg elnwmev nie xarabyvat dnd tod odpavod, xat avahioat adtode; 55. otpad& Exetiunaev adtoic, [xal etxev, Odx 6 yap viog tod avOewizov odn FAVE duxds dvOord- Twy arohécar, adA& cidoat.] 56. zat ’ t) e = otdate ofov nvebuatés eote Opetce exopevOnoay sic Etgoav xdunv. 57. Kad mopevowévov adtiv éy ti 40a etnév tte mpbs adtov, AxoAovbyjaw cor Gov eav andoxy. 58. xaretrev adr Inaods, At drchmexecpwAods Eyousty zat ta metetvek TOD odpavod xaTaoxnvdostg? 6 GE vlog tod dvOpdnov odx Byet mOU thy xepxdryy xAlvyn. 59. Etxey 82 mpbe Etepov, “AxoAoder por. 6 68 ctmev [Kupre] anizpebdy por mpirtov aneAVdvrr Oddar tov Ratgoe ov. etnev 8 adtéy “Ages tobc¢ ov 6k aneMdy Stayyedre thy Baothelay Tod Oeod. 61. Etzev 8% xad arr *Azohoviijcw gor, vexpovg Odbat tobe Eavtiiv vexpovc* "pUey, 9:50 sed permitte mihi primum renuntiare his ete’ xpwtov Ge 2nltpebdv ' quae domi sunt. v. 64 et art aller : sequar te, Domine, sed permitte mihi primum renuntiare his quae domi sunt; snoréccesbon notione valedicendi, valere iubendi adhibetur Marc. 6,46. Act. 18,18. 24 et 2 Cor. 2,13, quibus locis de personis dicitur, Luc. 44,33 de rebus; hoc loco zeig cig sev otxdy wou dicitur per attractionem qua duae notiones anéoryectat cic tov cinov xal aot. tote év 7H ctx Inter se copulantur. qui loquendi modus etiam apud profanos haud infrequens est; <ci¢ intelligi de cognatis, amicis, domesticis sententia est et veterum et recentiorum plerorumque; ita Tertullianus c. Marc. 4,23 suis valedicere (M. 2,418); interpres S. Irenaei (1,8. 3; M. 7,526) vertit domesticis, S. Basilius(const. mon. 20; M. 31,1392) cots otxetorg explicat et adducit hunc (serm. 100,3 1. c. 604) : « nuntiem meis ne forte quomodo fieri solet imterpres syrus, cat. Cr. cat. S. Thomae,; item Bed. Bon. Cat. Tol. Tans. Cord. Lamy \egentes in textu his gaz domi sunt, ut pariter legit S. Aug. quoque (de cons. evang. 2,23. 54; M. 34,1103); eodemque Verum Iesus animum postulat promptum, minime divisum vel moras nectentem
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62. Ait ad illum Iesus; | tots sic tov otxdy pov. 62.1 Nemo mittens manum suam ad aratrum | code, meis. In v. 62 ty Bacthern N* B L Z it Clem Or Cyp Hil; al ets tyv Bactherav; ¢ e retro attendens et superponens manum s. super ar. (sin v. 55 et 56 solum habet : et repre-. hendit eos et iverunt in aliam civitatem; v. 61 in fine add et veniam; v. 62 ad yomerem (ensem) aratri). Uti ex Eyangelioloan. patet, Christus in urbem ascendit tempore vitae suae publicae ad pascha primum (2,13), ad secundum (probabilissime 5,1) et post tertium pascha (ad quod non ascendit) ad festum scenopegiae (7,14) et ad festum encaeniorum (10,22) et demum ad quartum pascha passionis. Aliquot mensibus (fere sex vel septem) ante passionem reliquit Galilaeam iam non illue reversurus ad longiorem commorationem, sed profecturus in Peraeam et Iudaeam et saepius visitaturus ipsam Gen Ierusalem. Quod tempus designatur v. 51 factum est autem dum complerentur dies assumptionis evus; bene notant iam Tol. Jans, Luc. Cord. a Luca indicari eam profecHolens quae Matth, 19,1 et Mare. 10,1 et loan. 7 habeatur; dies asswmpézonis eius in coelum scil.; nam évahayédévecda. vox est sollemnis de ascensu in coelum; ita Marc. 16,9 et Act. 1,2. 11. 22 et 1 Tim. 3,16 etiam in vetere quoque testamento apud LXX 4 Reg. 2,141 de Elia averieby cig tov odpavey et Eccli. 48,9 et Eccli. 49,16 de Henoch et 4 Mach. 2,58 de Elia. Sunt itaque isti dies, ut Huth. dicit, praefinitum tempus dum a terra assumeretur in coelum et indicatur iam appropinquare tempus illud (Theoph. cat. Cr. Luc. Ipr. et recentiores) et quia per passiénem et resurrectionem perventurus erat ad gloriosam assumptionem, alii haec omnia voce significari volunt (cf. s. Bon. Tol. Ians.). Apposite monet Luc. evangelistam assumptionem nominare potius quam passionem tum ipse in hoc itinere ineundo ob oculossibi poneret assumptionem magis quam passionem Paulo attestante Hebr. 12,2 avzi cig zponetpeving ade yuous onépewev oravpty. Dicitur autem dum complerentur dies, ut innuatur tempus a Deo designatum fuisse idque ipsum Christum non ignorasse (Mald.). Eo itaque tempore et ipse faciem suam firmavit cf. O15 Dw Gen. 31,21. 2 Reg. 12,18. ler. 42,15; 44,12. Dan, 11,17; qua dictione intentio et propositum enuntiatur et praeprimis, uti exemplis allatis constat, proficiscendi propositum, dgwpicev, txvewcev, Zorqce Bouagy (Theoph. ) exinde intentionem defixit, wt wet in Ierusalem; neque tamen ea est locutionis vis, ut statim directe tetenderit in urbem (cf. Schanz), sed solum ut ex eo tempore iter illud mente constitutum continuo ob oculos haberet. In qua dictione etiam exprimi dicunt animi constantiam, fortitudinem, qua passionis loco et tempori obviam eat (ef. Tol. Luc. Ians.), utiiam S. Hieronymus : obfirmatione enim et fortitudine opus est ad passionem sponte properanti (ep. 121,5; M. 22,1016) et Beda eum iter instituisse obstinata, atque imperterrita mente. Fortasse praeter apostolos etiam discipulos habuit comites; quare v. 52 misit nuntios ante conspectum suum, ante se, et euntes intraprimaria non erit cogitandum, wt pararent ili hospitium et necessaria ad cibum etc. providerent; v. 53 et non receperunt eum; nuntios illos infecto negotio redire coegerunt denegantes hospitium aliaque subsidia, guia faczes eius erat euntis in Ierusalem, <> xescwn0y avto0 fy mopevduevey, hebraismus est, cf. 2 Sam. 17,11, quia scil. in Jerusalem tendere volebat ad diem festum (scenopegiae), ad Deum ibi colendum, dum ipsi Deum colendum esse dicerent in monte Garizim (cf. Ioan. 4,20; S. Bon. Car. Ians. Mald. Tol. Luc. Calm. Lamy ete.). Aliqui putarunt Iesum non esse receptum a Samaritanis quia nuntii eum ut servatorem et redemptorem Israel annuntiassent (Revsch/, Meyer); verum Iesus prohibuerat ne cuiquam dicerent se esse Messiam ; dein ratio cur non sit receptus hic additur explicite guia etc.; in hac ergo sistendum est cum S$. Amdr. Bed. Euth. Alb. aliisque omnibus. Prae amore et reverentia Domini id indignissime tulerunt filii tonitrui, utpote ingenii fervidioris v. 62 azt ad illum Iesus : nemo mittens manum swam ad aratrum et respiciens retro aptus estregno Dez; ne sulcus evadat tortuosus, qui arat debet semper oculos habere intentos in suleum; arator, nisi incurvus , praevaricabitur (ait Plinius, h. n. 18,29; Schegg, Schans, Fil.); unde qui arare incipiens retro pealos vertit, ineptus est ad arandum, delirabit; antiqui enim liram vocabant sulcum (Lamy). Quisquis 10,1. Met& 6: cadre avédetev 6 Koro Ectooug E6d0urnovta Sho xat anéstethey ave obo S00 mpd poadnov adtod, cig naoav xoAtv zat témov ov Hucddev adtos Epyesbar, 2. "Eheyev 88 xpds adtods, “O piv Oeprapos modvg, of 88 éoydtar dAfyor SexjOnte ody tov xvplov to Beptcpod, Srw~ Zoydtas 2x. GdéAn elg tov Oepicpdov adtod. 3. “Yndyete: tod, d&nostéAAw Oyag ws epvag év plow Abxwv. 4, py Baotélete BaddAdyriov, yy mipay, wi Srodratae nat pndéva xate thy 6d0v donkonobe. 5. Ets fv 8” dy cic- EhOnte otxtav, mpatov rgyete, Elpvivy zi otzp todtw. 6. xat dav exet 7 vide elon, eravanancstat ex’ adtov % ctoyvy Suty: et 88 piye, 2p? Gude dvaxcdudber. 7. Ev avty O& tH otxla puévete, Esbovtes xual ztvovtes tx map” adriv’ &htoc yao & epyarns TOU pislod adtod: uy} perabalvete 2E otxlac etc otxlav, 8. xal els fy av xddtv eicép= xnsbs, zat Séywvtar Suds, 2o0lere ta mapatiOcueva butv, 9. xat Oeowmedete tods ev abt7} dabevets, xxi Adyets adbtotc, "Hyyimev @” Suds Basthsta to¥ Ocod. 10. etc Fy 3” ay médw elaédOnte, xat pr S€ywvtat buds, ekeAOdvtes etc tke. mhatelag adtiic etxate, 11. Kat tov xovwoptby toy xoAdn- Qévta Hutv ex tig mOAews Suidv els tods nobac arouacaduela Oyive wAjy todto ytveboxere , Btt iyytxev 4 Bactdelx tod Ocod. 12. A€yw bytv, Brt Lodduore ev ty hugoa, éxelvy dvextdtepoy Fotat, % tH méAet exetvy. 13. odat cor, Xopately , odat cor, Bnboatdd: Grt et év TYow xad Lrddve eysviOnoay at Guvdustc af yevduevat év butv, mé&dor dv av odnnw xal ono0dm xabyjuevor petevdnoay, 14. mhiv Toop xol Didevi evextétepov Eorat 2y 1% xplocr, } Sptv. 15. xat ob, Kapapvaody, uy gus odpavod bbwArcy ; fwg tod &dov zatacyon, 16, D dxover xat 6 Abertay bude eye aQetet. 6 dt 2ud dOetav kbetet tov doatel- ot E6dourxovta sto Kuote, xat te Soe éy tH dvonatl cov. 18. Efxev 68 adtots, "Ededoovy toy oatavay &% tod odpavod de dotpanhy neodvta. 19. od, Sédwxa Sut thy eovalay. rod matsty exdvw Soewv xual crooniwv, zat ant Taoay thy Sbvautv tod eyQood zat oddév was o8 wy adrnyjoy. 20. wAjy 2v tobtw uh yatpete, Str tk mvevuata Sutv Snotdocetaté yatpete Of Ott ta Ovduata buddy evyeyoantat éy tots odpavotc. 21. “Ev adti tH doa jyad- Aidoato th mvebuatr tH cyto xxl etzev, , ~ lf U2 ~ 7 HEowodoyotpat cor, métep, xdorte tod odpavod xal tio is, Stt anxdxoubac Tatra aro coptiy xat cuvetiov, zal dmexadubac aX . ‘ € S 4 4 ata. vynlots vat, 6 nazne, Str obtwe avéoula eyéveto Eunpoobéy cov, 22. Idvrx por mapedddn bro tod matpdg ov? zal od- Oslg yivmoxer tic gottvy 6 vtdc, ef pH 6 AY AY 4 ? c \ 5 \ c Ratio, zat tle gotiv 6 matho, et ur 6 vidg, zat @ @v BovAntar 6 vibe d&ronadrdbac. 23. Kat otoapsts mpog tobe walntas xat’ tofay stxev, Maxapror of doladuot of BAgmov- Praeter apostolos alios quoque discipulos fuisse comites Iesu assiduos iam discimus Marc. 4,10 (graece; cf. Comment. p. 116; immo Euth. ibi discipulos septuaginta indicari putat) idemque comprobatur ls quae loan. 6,60 et Act. 1,15. 24 et 1 Cor. 15,6 narrantur. Eos quoque ad praedicandum esse missos solus refert Lucas;
9:1
Convocation des Douze, qui dans Mt. précède même l’énumération. Point important par lequel Le. se rattache à Mc. pour une époque indéterminée, après la résurrection de la fille de, Jaire. Luc ajoute δύναμις à ἐξουσία comme 1v, 36, mais dans l’ordre inverse. Dans le premier cas l'autorité s'était manifestée avant la vertu divine; ici Jésus confère une vertu, semblable à celle qui est sortie de lui (var, 46), afin que l'autorité ne soit pas frustrée dans l’exécution. — ἐπὶ πάντα τὰ δαιμόνια, plus clair que le gén. de Me. et de Mt. « tous» les démons, et non seulement les impurs. — καὶ νόσους θεραπεύειν, dépend de δύναμις avec ἐξουσία, comme un second pouvoir coordonné. Les Douze ne vont pas deux à deux; ce trait est réservé pour les 72 (x, 4).
9:2
τασθαι (T H) et non add. τους ασθενεις (8) τ. ἀσθενουντας (Υ).
Double but, qui reparaît dans l’ordre inverse dans x, 9, beaucoup plus semblable que le texte de Mt. ici. — Les Douze sont associés à la prédication de Jésus lui-même (rv, 43).
9:3
Ordre logique : la route évoque l’idée du bâton; la besace celle du pain et de l’argent pour le voyage; les deux tuniques viennent ensuite. Ce sont les mêmes objets que dans Me. et Mt., sauf les chaussures, qui seront interdites x, 4. — Le bâton était permis dans Me.; sur la conciliation, cf. Mc. Com. De même Knab. sur Mt. x, 10 : Etiam hic adverti debet quod saepius in evangeliis observatur, sententias Christi non referri a singulis verbotenus, sed magis secundum sensum, id quod ex traditione et praedicatione apostolorum ex qua etiam evangelia scripta originem ducunt facile consequitur. On doit entendre ici sensus de la substance du sens, et il est certain que cette règle plus large d'interprétation est préférable à des harmonisations forcées qui ne sont pas toujours exemptes de ridicule. ἢ] faudrait seulement l'appliquer à d’autres faits transmis par la tradition qui n'étaient pas plus sacrés ni pour elle, ni en eux-mêmes, que les paroles du Christ. — ἔχειν est probablement rattaché pour le sens à εἶπεν (anacoluthe). Luc ne défend pas de revêtir deux tuniques à la fois (Mc.}, hypothèse qui lui a paru sans doute peu ordinaire, mais d’avoir une tunique de rechange. D'ailleurs où la mettrait-on? — Ces recommandations ne sont point une règle imposée pour toutes les circonstances à ceux qui préchent la parole de Dieu. Jésus lui-même a suggéré d'autres mesures pour un temps où les disciples seraient en butte à la haine (xxn, 35), et c'est aussi ce qu'a fait l'Église, selon les temps. Mais en ce moment les dispositions de la population sont favorables; les Douze peuvent compter sur un bon accueil; Jésus les met plutôt en garde contre un accueil trop empressé. Tant il est faux de dire qu'il y a dès lors rupture entre les foules et lui!
9:4
Le. a reproduit ἐκεῖ et ἐκεῖθεν de Mc., avec moins de clarté, à force de concision. Littéralement ἐκεῖθεν doit s'entendre de la maison, mais non pas des sorties quotidiennes; c’est en quittant la ville (Mc. ἐκεῖθεν dans ce sens) qu'on devra sortir de la même maison, on y sera donc demeuré constamment : Vg. et inde ne exeatis rentre dans le sens en s’écartant de la lettre. La même prescription plus clairement x, 7; la raison est probablement d'éviter des distractions inutiles, sans parler des cancans et des jalousies, s'il n'était entendu une fois pour toutes qu'on ne change pas de demeure. Plummer voit là avec raison le germe de l'usage apostolique d'installer l'église dans une maison (Rom. xvi, 5; 1 Cor. xvi, 19; Col. 1v, 45; Philem. 2).
9:5
Hahn : « Si la première maison où vous vous présenterez vous refuse, c’est un signe que vous devez quitter la ville. » Mais cette fois encore il faut entendre ὅσοι, peu clair en soi, d’après ὃς ἂν τόπος de Μο., d'autant que Le. s'explique en écrivant ἀπὸ τῆς πόλεως ἐχείνης, Ces mots sont comme dans Mt., mais se présentaient facilement d'eux-mêmes. Luc supprime « et qu’ils ne vous écoutent pas » qui va de soi si les Douze n’ont pas été recus, et écrit ἐπ᾿ αὐτούς au lieu de αὐτοῖς (Mc.), moins clair. Le témoignage sera recueilli contre les habitants par ceux qui seront chargés d'exécuter le jugement. Sur le rite symbolique, cf. Marc, Com. Lc. est seul à employer ἀποτινάσσειν (ici et Act. xxvur, 5 + N. T.), mais il connaît aussi ἐχτινάσσειν (Act. xnt, 54; xvrir, 6), employé ici par Mc. et \ Mi. (FN. T.).
9:6
Les Douze exécutent leur mission. — Mt. n'en ἃ pas parlé, parce que le discours de Jésus s’est augmenté de traits provenant d'autres circonstances Me. (vi, 12.143) a douné une exécution qui supplée ce qu'il avait passé sous silence dans le programme (pénitence, huile des malades, guérisons); Le. se contente de montrer que le résultat fut conforme au doifife objet fixé par le Maitre. Dans l'ensemble, et quant au but de Jésus dans cette mission, Le. tient le milieu entre Mt. et Mc. D'après Mt. 1x, 35, c’est surtout par compassion pour le peuple que Jésus lui envoie ses apôtres. D'après Mc., il semblerait plutôt que c’est pour les former eux-mêmes; pourtant l'invitation à la pénitence paraît enfin (Mc. vi, 12), et elle était en effet indispensable. Si Jésus s'est tant préoccupé de former ses apôtres, il est certain aussi qu'il voulait que nul en Galilée n'ignorât l'avènement prochain du règne de Dieu. En envoyant les Douze il atteignait ce but, et il attirait l'attention plus sur le Règne que sur sa personne, qu'il ne voulait pas mettre en évidence. C’est sur ce dernier point que portent les recommandations du silence. Les évangélistes ont dû se rendre compte que ces ordres n'étaient pas obéis, et ils ne devaient pas l'étre d'après le cours normal des choses. Mais en demandant le secret, Jésus marquait son intention de ne pas donner trop d'importance aux miracles qui rehaussaient son pouvoir, tandis qu'il consacrait ses forces et celles de ses disciples à la prédication du Règne de Dieu.
9:7
Mt. place la réflexion d'Hérode longtemps après la mission des Douze. Et Lc. ne dit pas du tout que cette mission ait contribué à faire connaître Jésus à Hérode. La place de cette péricope s'explique donc simplement parce que Le. suit Le fil de Mc. Il conserve ἤκουσεν, mais il lui donne un complément, τὰ γινόμενα πάντα (cf. xxur, 47.48 xxIv, 18) d’ailleurs très vague. βασιλεύς est remplacé par τετραάρχης (in, 1), plus précis. Au lieu que dans Mc. et Mt. Hérode se prononce, Le. sait bien qu'une telle affirmation ne peut être qu'une conjecture, et la pose en doute résultant des différents avis (exprimés seulement dans Mc.). Holtz. B. et J. Weiss, Loisy, en bons modernes, opinent que Le. n’a pas voulu prêter à un homme cultivé comme Hérode une grossière superstition! — Mais Le. ἃ plutôt voulu reprocher à Hérode son scepticisme. — διηπόρει de Le. seul dans le N. T., mais classique. Dans Mc., on dirait d’abord que ces opinions sont exprimées devant Hérode; puis les choses sont mises au point au v. 16. Luc dit dès le début que c'était un bruit, διὰ τὸ λέγεσθαι, Les trois opinions sortent peutêtre de cercles différents. Les premiers sont des fidèles de Jean, qui ne peuvent croire sa mission terminée. Peut-être Le. a-t-il omis διὰ τοῦτο ἐνεργοῦσιν x. τ. À. parce qu’en somme Jean eût pu faire des miracles de son vivant, et que ses disciples devaient le penser.
9:8
La seconde opinion attendait la venue du Messie, dont Élie devait être le héraut (Le Messianisme. p. 210 ss.). Une troisième opinion supposait un ancien prophète ressuscité, et non pas seulement un prophète quelconque (Mc.). Dans l'opinion générale, la résurrection des justes était plutôt réservée pour l'audelà, après les temps messianiques (Le Messianisme... p. 122 ss.; p. 175 ss.). Mais d'après Mt. xvi, 14 et peut-être Me. vin, 28, on attendait la résurrection de quelque grand prophète à cette époque de crise, qui en avait besoin et qui n’en produisait plus. Luc a préféré demeurer dans ces hypothèses purement surnaturelles.
9:9
Hérode s'exprime comme quelqu'un qui n’a plus rien à craindre de Jean, avec la désinvolture d’un tyran qui a pris le bon moyen : « Quel peut être celui qui va encore me créer des histoires? » Les derniers mots préparent xxrn, 8. Hérode ne veut pas seulement éclaircir son doute. Il veut, comme prince, savoir à qui il a affaire. En parlant de ia mort et mêrne de l'imprisounement de Jean après les discussions sur sa résurrection, certes Mc. ne suivait pas l’ordre chronologique, et en parlant d'avance de l’emprisonnement de Jean (πι, 19 s.), Le. n'écrivait pas non plus comme un annaliste; c'est sa manière d'anticiper (1, 56. 80; vin, 37). Il ἃ passé ici sous silence ce qui regardait la mort de Jean, qui n'eût plus été à sa place. Il a fait la part du Baptiste très large dans son enfance, parce qu’elle le préparait comme précurseur. Ge rôle joué, sa propre destinée ne regardait que l’histoire juive.
9:10
Retour des ἀπόστολοι (dans Me. ici seulement et peut-être πὶ, 14), encore . vi, 43; xvu, 5; xxu, 14; xxiv, 10. La construction est coordonnée, pour éviter un καί. — ἐποίησαν comprend l’enseignement (Mc. en plus ἐδίδαξαν). 105) ὑπεχώρησεν indique l'intention de chercher la solitude (ef. v, 46 + N. T.), et de même κατ᾽ ἰδίαν (comme Mc. et Mt.). Mais alors pourquoi va-t-on dans une ville? Les copistes ont senti la difficulté, et ont cherché à y remédier. Luc aura pensé qu'il suffisait de dire plus loin qu'on est dans un lieu désert, qui pouvait naturellement se trouver pas trop loin d'une ville, qui n’était qu'un bourg. IL ἃ nommé Bethsaïda, qu’il ἃ trouvée dans Mec. vi, 45, selon son habitude de dire dès le début ce qui décrit la situation, pensant avec raison que Bethsaïda n’était pas éloignée du théâtre des faits qui suivront. Cela équivaut à une traversée, car les documents ne connaissent qu’une Bethsaïda, à l’est du Jourdain (cf. Marc. Com. p. 164). Mc. la nommera simplement, Le. prend des précautions avec des lecteurs qui ne sont pas censés connaître le pays.
9:11
Si nous n'avions que Le., nous croirions que ces foules sont la population de l’est du lac, qui a appris l’arrivée de Jésus. Ne sachant pas que Jésus ἃ traversé en barque, nous ne savons pas non plus qu'il s'agit de foules venues à pied en faisant le tour. Comme dans les autres circonstances, Jésus leur parle du règne de Dieu, et guérit les malades, comme il avait recommandé à ses disciples de faire (1x, 2) et comme ils avaient fait (x, 6). Luc joint encore les À deux choses ailleurs (x, 9); il n'y a donc pas ici de raison suffisante pour dire qu'il a emprunté l’enseignement à Mc. et les guérisons à Mt.
9:12
Période très soignée. — χλίνειν au sens intrans., Pol. mr, 93, 7; — les Douze, puisque c’est eux qui sont en scène et non les disciples (Mc.). Luc ne répète pas qu’il est tard, et renvoie à la fin la mention du lieu désert, circonslance qu’on ne soupçonne pas encore, — καταλύειν seul cas dans le N. T. pour le sens d'aller prendre un gîte; cf. Pur. Mor. 384. ὁ; Thuc. 1, 136. Loisy a noté que cette addition était inutile, car on aurait pu coucher en plein air. — ἐπισιτισμός + N. T., encore un terme élégant, — εἰς τὰς κύχλῳ χώμας χαὶ ἀγρούς (dans Mc. «y. x. κωμ.) est cependant une réminiscence caractérisée de Mc.
9:13
υμεις φαγειν (S V) plutôt que +. v. (T Η). — πεντε ἀρτοι (S V) ou α. x. (T H).
C’est bien la substance de Mc., sauf l'omission des 200 deniers. Mais au lieu du dialogue qui laisse percer chez les disciples un peu d’agacement en même temps que d'ignorance de la situation, dans Le. tout est en règle. Les Douze sont informés et s'offrent à aller chercher de la nourriture; « pour tout le peuple » laisse percer tout au plus la difficulté qu'ils trouvent à celte démarche (Plum.) et non le mécontentement ou le refus (Schanz, Knab., Hahn). Schanz, les Weiss, Holtz. regardent le subj. ἀγοράσωμεν comme incorrect après el μήτι, qui gouverne ordinairement l'indicatif, et l’expliquent comme un délibératif, par réminiscence de Mc. νι, 37. Mais on a rencontré le subj. dans la koiné, cf. Blass-Deb. $ 376.
9:14
Le nombre — approximatif — est indiqué d'avance, comme l'âge de la fille de Jaïre (vin, 42). — Ce sont les disciples qui sont chargés d'une tâche qui exige plus de douze personnes. Dans Mc. Jésus avait seulement ordonné de faire des groupes, sans dire de combien de personnes; il était arrivé que les disciples avaient fait ces groupes tantôt de 100, tantôt de 50 personnes. Luc, insérant le chiffre dans l’ordre donné par Jésus, devait s'en tenir à un seul, en fait cinquante, ou environ, car il importait peu. Les idiotismes de Mc. sont restés à son compte, et, hélas! aussi l'herbe verte, que Jo. témoin oculaire, n’a pas omise (Jo. νι, 10 χόρτος). Les « plates-bandes » de Mc. sont devenues un peu solennellement des κλίσιαι litt. « lits de tables », en fait des tablées sur le gazon. Luc, soucieux d’exactitude, ἃ ajouté deux fois à Mc. que ses chiffres étaient approximatifs.
9:15
αἀπαντας (T H V) et non παντας (S).
Simple exécution de l'ordre donné, tandis que dans Mc. nous sommes informés par l'ordre et par l'exécution. τῷ ὄχλῳ. 17 χαὶ ἔφαγον χαὶ ἐχορτάσθησαν πάντες, χαὶ ἤρθη τὸ Ἔν. αὐτοῖς κλασμάτων χόφινοι δώδεχα. 18 Kat ἐγένετο ἐν τῷ εἶναι αὐτὸν προσευχόμενον χατὰ μόνας suis αὐτῷ
9:16
La tradition synoptique ἃ conservé les quatre gestes de Jésus : lui-même prend les pains, puis lève les yeux au ciel, il les bénit et les rompt. Dans Me., il ne s’agit que des pains; les poissons viennent ensuite. Le. a bloqué dans une même. phrase, selon son habitude de grouper les éléments dans une période, et Mt. est d'accord avec lui. Mais Jo. {vr, 11) reproduit la distinction de Mec. qui est sûrement primitive et un fidèle écho des faits. Il est dans la nature des choses que Jésus ait partagé les deux aliments l’un après l'autre. L'attention s'est portée sur le pain, parce qu'on ἃ vu là — saint Jean en fait foi — une figure de l’Eucharistie. Depuis peu, une nouvelle hypothèse a été produite sur cet épisode. D'après M. Schweizer, tout est historique dans la multiplication des pains, sauf le miracle (Geschichte der Leben-Jesu-Forschung, p. 425) : Jésus donne à chacun un petit fragment de pain comme gage du festin promis au royaume de Dieu. Il institue un sacrement, en ce qu'il confère un titre au salut à venir. — Mais c'est exagérer que de parler dès lors de « sacrement », et l'épithète « eschatologique » n’y change rien. En multipliant les pains, Jésus préparait ses disciples à croire un jour que sa chair et son sang seraient par eux distribués aux fidèles sous la forme du pain, mais il n’a pas alors distribué des parcelles infimes pour faire désirer le rassasiement du règne de Dieu, il a vraiment par compassion pourvu au besoin de la foule.
9:17
Ce rassasiement est constaté dans les mêmes termes par les trois synoptiques, et aussi par Jo., ainsi que le nombre des douze corbeilles de débris. C’est cette surabondance que Schweitzer nie, pour être dispensé de recourir à une explication naturaliste, dans le style de Paulus, ou à une imitation de l'A. T., dans le genre de Strauss, qui ferait évanouir le fait. Mais tout le récit roule précisément sur la difficulté de nourrir véritablement tant de monde. La nouvelle splution, moins rationaliste que d’autres, n’en est pas moins insuffisante. D'ailleurs elle n'est nouvelle que par son aspect eschatologique, car Renan avait déjà soutenu très sérieusement que l'Eucharistie n’a pas été instituée à la Cène, mais souvent auparavant, et spécialement à la multiplication des pains (Vie de Jésus, 13° Ed., p. 401).
9:18
Le. ne nomme pas Césarée de Philippe. Est-ce à dire qu'il ne connaissait pas l’endroit (Hahn)? Il semble plutôt que, peu curieux de géographie, il lui suffise d’avoir nommé précédemment Bethsaïda (1x, 10) (Well.), d'autant que le dernier épisode omis de Me. se passait à Bethsaïda (Mc. var, 22), qui n'était pas fort éloignée de Césarée. Cette fois il s’est contenté d'un lieu vague, comme il ne met aucune connexion avec ce qui précède. — La tournure καὶ ἐγένετο ἐν τῷ εἶναι αὐτὸν προσευχόμενον ἃ vraiment une saveur de grec sémitisant (cf. xr, 1). L'infinitif périphrastique, si fréquent en araméen, ne paraît pas indiquer dans la koinè une action prolongée (ef. {ntrod. p. xcix). — χατὰ μόνας est devenu un adverbe pour dire « seul » (Thuc. τ, 32), mais cela n’empéchait pas la présence des apôtres, de même que dans Mc. 1v, 10. — Luc qui ἃ ajouté la prière ne dit pas comme Mc. que la conversation eut lieu en chemin. C’est après avoir prié que Jésus les interrogea.
9:19
Les synoptiques n'ont pas eu un mot pour exprimer dla stupeur du peuple après la multiplication des pains. Nous en avons un écho par saint Jean (vi, 14 s.). Elle fut énorme, et il n’est pas étonnant qu'on se soit demandé qui était Jésus. L'étonnant c'est que, d'après les synoptiques, la foule en soit au même point exactement que précédemment l'entourage d'Hérode (x, 7-9), tandis que Jo. nous ἃ fait connaître que la foule tenait Jésus pour « le prophète » et voulait le faire roi, c'est-à-dire le saluer comme Messie. Mais cette effervescence a pu tomber à la réflexion. Jésus avait fait un grand miracle, mais sa personne avait gardé une allure modeste. Or la personne du Messie devait avoir un éclat évident à tous; les miracles étaient le fait d’un prophète tel qu'Élie. Schweitzer dépasse le point quand il dit que Jésus a été salué aux Rameaux en qualité d'Élie, mais au moment où nous sommes, cette opinion dut être très répandue. La tradition ayant fixé l'expression de l'opinion populaire sous la triple forme de ce verset, on s'explique en somme qu'elle ait servi deux fois. Luc est d'ailleurs demeuré aussi fidèle que Mc. aux termes dont il s'était servi à propos du prophète. . ἢ ' ᾿ εἶ
9:20
Comme dans Mc., mais la construction est plus liée; la réponse de Pierre étant à l’accusatif. Le style périodique diminue l'effet produit par une réponse plus directe. Au mot Christ ou Messie, suffisamment clair pour les Juifs, Le. ajoute τοῦ θεοῦ, l'oint de Dieu pour le rôle auquel il l'a destiné (cf. xr, 26). 21 5.) Le. a joint en une seule période les deux phrases de Mc. Il en résulte qu’il ἃ insinué plus clairement le motif de la défense. Jésus ne veut pas être connu comme Messie par le peuple, parce que sa destinée est de souffrir avant d'être glorifié. Mais il n'en résulte pas que dans Le. cet enseignement ne soit pas nouveau (contre B. Weiss). Il n'a pas repris la formule plus nette de Mc. (ἤρξατο, au sens propre du grec), mais les faits sont assez clairs; c'est maintenant que commence la prédication de la croix. Sur tout cela plane un mystère, précisément le mystère du règne de Dieu. Acclamé par le peuple, — comme il le fut encore plus tard, — Jésus pouvait être condamné — comme il le fut — par les chefs de la nation. Mais du mojns ni lui ni ses apôtres n'avaient rien fait pour surexciter des espérances nationales, et temporelles. Il fallait établir pour toujours la vraie nature du salut apporté par le Christ; il s’est opéré par ses souffrances et par sa mort. — Parmi les critiques incroyants, quelques-uns admettent l'authenticité de l'annonce de la Passion. Pourquoi Jésus n'aurait-il pas eu le pressentiment de son échec, et n'aurait-il pas compris le terme fatal de l’hostilité des Pharisiens, dont il était décidé à combattre les doctrines et l'influence? Mais ils révoquent en doute l'annonce de la résurrection. D’autres font remarquer que si Jésus s'est cru le Messie, et s'il ἃ prévu sa mort, il ne pouvait songer à jouer son rôle qu'après la résurrection. Ils se contentent donc d’épiloguer sur le délai de trois jours, que Jésus ne pouvait connaître d'avance, ou du moins sur la formule de Le., le troisième jour. Et rien n'empêche d'admettre que Le. ait modifié la formule de Mc. d'après l'événement, en fournissant ainsi l'explication légitime. On pourrait même dire que déclarer primitive la formule des trois jours, c’est en même temps la déclarer authentique sur les lèvres de Jésus, car si la tradition s'était créée d’après les faits, elle eût abouti d'emblée à la formule du troisième jour. Cependant il n’est pas évident que le Sauveur ait dit « après trois jours » plutôt que « le troisième jour ». Sans parler de sa science divine ou prophétique, et pour nous tenir sur le terrain des adversaires de sa parole, il a pu s'appliquer la parole d’Osée (γι, 2) : ὑγιάσει ἡμᾶς μετὰ δύο ἡμέρας, ἐν τῇ ἡμέρᾳ τῇ τρίτῃ ἐξαναστησόμεθα καὶ ζησόμεθα ἐνώπιον αὐτοῦ. Les trois jours ont pu être suggérés par Jonas π, 2. Mais cette suggestion n'a-t-elle pas un caractère plus populaire? De sorte qu’en somme la formule de Jésus peut très bien avoir été « le troisième jour », légèrement transformé en « après trois jours » par une réminiscence de Jonas. On constatera que Le. qui n’a pas parlé des trois jours à propos de Jonas (x, 29 s.) n’a jamais écrit que le troisième jour (x, 35; xvur, 33; xxiv, 7), tandis que Mt. qui parle des trois jours de Jonas (Mt. χα, 40) écrit une fois « après trois jours » pour la résurrection (xxvu, 63), ce qui est toujours la pratique de Me. (vu, 31; 1x, 31; x, 34), mais ordinairement « le troisième jour » (xvi, 21; xvur, 23; xx, 19). Quoi qu'il en soit de la priorité ou de la simultanéité de ces deux formules que l'antiquité jugeait à peu près équivalentes, il n’y a rien d’invraisemblable dans l'annonce textuelle de la Passion et de la Résurrection, émanant de qui se croyait le Messie. Quel autre que Jésus pouvait révéler et faire goûter à des disciples ce nouvel idéal du salut? S'ils l'ont perdu de vue au moment de la Passion, ce fut l'effet de la faiblesse humaine qui l'obseurcit sans cesse à nos yeux.
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δέ lie à ce qui précède et contient un assentiment de Jésus aux paroles de Pierre, puisqu'il demande seulement le silence : παρήγγειλεν, cf. vin, 56.
9:22
δεῖ marque le décret divin. — Le « fils de l’homme » dans cet endroit désigne simplement Jésus, comme Mt. l’a compris. L'expression de son humanité prépare l'annonce des souffrances. Luc emprunte à Mc. l'expression assez recherchée ἀποδοχιμασθῆναι, mais qui est venue du Ps. cxvur, 22 (Mc. xui, 40; Mt. xxx, 42; Le. xx, 17; 1 Pet. π, 4. 7); il est donc peu probable qu'il ait songé à la δοχιμασία, scrutin auquel les magistrats élus étaient soumis à Athènes (Plum.). 11 met les anciens avant les grands prètres; c'est le seul cas de cet ordre dans Mc. comme dans Lc., preuve de dépendance d'autant plus évidente que dans xx, 4 il suit l'ordre différent de Me. χι, 27. Mt. va ici avec les deux autres, mais dans xx1, 23, il omet les scribes.. Nous avons déjà noté la ressemblance verbale de Le. et de Mt. sur τῇ τρίτῃ ἡμέρᾳ ἐγερθῆναι, Le. est en cela conforme à lui-même. Il passe sous silence le scandale de Pierre et les reproches que lui fait Jésus. Cette omission s'explique aisément par le désir de ménager l'apôtre. Peut-être aussi Lc. a-t-il jugé le texte de Mc. obscur à force de concision. On ne voit pas en effet sur quoi porte la réprimande que Pierre se permet de faire à Jésus. Aussi divers témoins mss. ou versions ont suppléé ici Mc. d'après ἊΣ Le syr. ancien prête à Pierre un sentiment de compassion.
9:23
Dans Mt. l'enseignement s'adresse aux disciples, dans Mc. Jésus appelle la foule, dans 1,6. il parle à tous. La conciliation peut se faire, comme dans d'autres cas, sur la substance des faits. Il est certain que Jésus ἃ parlé pour tout le monde, et il s'agit du salut, qui regarde chacun; πάντας ne peut être restreint aux disciples (contre les, Weiss), puisque Jésus leur parlait déjà à tous au v. 21, et que Le. n'a pas l'aparté avec Pierre. Luc a donc retenu le sens de Mc., atténuant un peu le cachet de circonstance historique, en mettant l'imparfait ἔλεγεν. D'autre part un pareil discours suppose que les assistants étaient bien disposés, avaient au moins une velléité de suivre Jésus; Mi. pouvait donc faire adresser ces mots aux disciples. ἔρχεσθαι au présent indique aussi plus de continuité que ἐλθεῖν; il- ne s’agit pas de suivre Jésus dans une circonstance donnée, mais de marcher toujours à sa suite. — ἀρνησάσθω comme Mc.; la première condition est de renoncer à soi-même. La deuxième condilion est de prendre sa croix. Luc ajoute καθ᾽ ἡμέραν. Or, si l'on prend sa croix chaque jour pour aller à la mort, ce doit étre une mort spirituelle, comme celle dont parle saint Paul (1 Cor. xv, 31 ; cf. II Cor. 1v, 16). Prendre à croix a donc aussi un sens spirituel ou figuré. — ἀκολουθείτω au prés. après les deux aor. n’est pas une troisième condition (Plum), mais ce n’est pas non plus une simple répétition de ὀπίσω μου ἔρχεσθαι, pour dire : « c'est à ces deux conditions qu'on est mon disciple ». Cela signifie plutôt le côté positif qu'il faut développer après avoir rempli les deux conditions : que celui qui veut se mettre à la suite de Jésus comprenne bien qu'il s’agit de le suivre!
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Dans Me. Com. nous avons expliqué ψυχή dans le sens de vie. Si l'on ne tenait compte que de ἀπαρνησάσθω, il faudrait traduire « âme »; mais « porter sa croix », au sens propre, évoque l'idée d’une mort prochaïne, et de la vie qu’il faut exposer pour le Christ. Marc ἃ ajouté « et pour l'évangile », addition qui parait viser la situation qui a suivi la mort du Christ; mourir pour l'évangile, c'était mourir pour le Christ. — Mais dans Luc « porter sa croix » étant pris au sens figuré, ψυχή doit être pris dans son sens araméen, pour signifier l’âme et par suite la personne. Dans Mc. nous avons admis une gradation sur le double sens de ψυχή, l’un répondant à ce qui précède, l’autre répondant à ce qui suit; mais dans Le. les choses peuvent s'entendre plus simplement. La renonciation est ici expliquée car celui qui veut se sauver lui-même, conserver l'indépendance de sa personne, de ses idées, de ses goûts, se perdra lui-même, tandis que celui qui se perd pour s'attacher à Jésus, — il n’est plus question de l'évangile — celui-là, (οὗτος ajouté par Le.) et celui-là seul, sera sauvé.
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L'obstacle à cette renonciation, c'est l'attrait des choses du monde. Le choix se pose donc entre le monde et Jésus, car on ne suppose pas un seul ins- - tant que la renonciation aura le caractère passif d'un nirvana. — ὠφελεῖται au passif met plus en relief la personnalité humaine, et ἑαυτόν explique τὴν ψυχήν de Mc. D semble aussi que ζημιωθείς que Lc. ἃ retenu par fidélité à la tradition est expliqué d'avance par ἀπολέσας. Ce mot un peu obseur signifie donc s'exposer au châtiment le plus grave. C’est le sort de tout l'être qui est en jeu. Le v. 37 de Mec. a été omis, peut-être parce qu'il n'eût pas été sans obscurité pour qui ne connaissait pas les termes employés par les Sémites (cf. Ps. xzvin, 8; Job. ΧΧΎΙΠ, 45; Eccli. xxvi, 14). \
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On comprenait déjà que la perte de l’homme regardait ses destinées dans l'au-delà. Le γάρ du v. 26 ne laisse là-dessus aucun doute. Celui qui aurait même conquis le monde sera perdu, s’il ne l’avait entrepris qu'en méprisant la personne et les enseignements de Jésus, car le Fils de l'homme, au sens de Daniel, lui témoignera à son tour qu'il n'a rien de commun avec lui, lorsqu'il viendra, évidemment pour donner à chacun selon ses œuvres. Dans Me. la gloire de son Père était aussi la sienne. Luc qui a ajouté sa gloire propre se contente de parler du Père. 11 a omis « la génération adultère et pécheresse », qui ne convenait pas à son dessein d'élargir l'horizon des paroles de Jésus et de leur donner un caractère permanent.
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Cette situation des disciples, portant chaque jour leur croix, ne rougissant pas du Maître, Le. la connaissait; c'était déjà le règne de Dieu. C’est ce règne que verront quelques-uns de ceux qui étaient présents. — λέγω δέ marque une opposition avec ce qui précède. Au v. 26 il envisageait la venue glorieuse du Fils de l’homme. Maintenant il s’agit simplement du règne de Dieu. Ce n'est pas non plus sans raison qu'il ἃ omis « venu en puissance », qui pouvait faire confondre les deux perspectives, inconvénient qui n'existe pas dans Me, où le logion est distinct. — Comme Jésus ne parle que de quelquesuns, l'époque doit être assez éloignée, atteinte seulement au cas d’une longévité notable. On peut songer en particulier à l'effet de la prise de Jérusalem, mar- ‘28. om. και α. παραλαῦων (H) ou add. (T 8 V). quant une nouvelle ère dans les desseins de Dieu, par la ruine du Temple qui rendit le culte mosaïque impossible. Peu importe d'ailleurs. Il y eut un moment où l’on se dit que le règne de Dieu était arrivé. C'était déjà la conviction de saint Paul (Rom. x1v, 47; 1 Cor. τν, 20). C’est pour ceux-là et pour ce moment selon une évidence de plus en plus nette que la prophétie était prononcée. M. Loisy qui est frappé de « l'extraordinaire lucidité du texte évangélique » (1, 28) dans le sens de la venue glorieuse de Jésus dans son royaume, venue qui dans ce système devait être très proche, est néanmoins obligé de postuler un autre texte : « IL est à croire (ἢ) plutôt que l'assertion ἃ eu un caractère absolu : « Ceux qui sont ici ne mourront pas. » (n, 28). Rien de plus contraire aux espérances messianiques courantes que les paroles de Jésus. Rien de plus inattendu, maïs rien de plus logiquement déduit de l'annonce de la Passion, si les disciples devaient, comme il convenait, partager le sort du maître, se perdre et se sauver avec lui. Et enfin rien de mieux attesté dans la tradition évangélique, puisque le triple accord de Me., Le. et Mt. est confirmé ailleurs par l'accord de Mt. et de Le. sur le point capital, et que Jo. ajoute son témoignage. Nous avons essayé de noter les nuances de Le. Elles témoignent, eroyons-nous, d’une légère accommodation aux fidèles de son temps. Mais cette modification est la meilleure garantie pour l'authenticité substantielle. La forme araméenne a été aussi expliquée. On parle de paulinisme, et sans doute Paul n'a pas laissé tomber cette doctrine, mais il suffit de lire l'expression qu'il lui a donnée pour mesurer la différence. La renonciation à soi-même et la suite de Jésus, c’est toujours l'essentiel, mais Paul dit : ζῶ δὲ οὐχέτι ἐγώ, ζῇ δὲ ἐν ἐμοὶ Χριστός (Gal. 11, 20). Le baptême, l’effusion de l'Esprit sont entre les deux formules. Par quel miracle les premières générations chrétiennes auraient-elles créé un enseignement qui porte si évidemment sa date? Peut-être l'acharnement des critiques eschatologistes s'explique-t-il simplement parce que ces paroles, même dans le texte de Mc., ne peuvent avoir de sens que si le « messianisme » a toute son efficacité dans l'au-delà; parce que Jésus ἃ enseigné à chacun le prix de son âme, c’est-à-dire de son salut; parce qu’il a placé ce salut dans l'attachement à sa personne et à ses maximes, et parce qu'il a jeté ainsi les fondements d’une morale nouvelle, plus sûrement qu'en édictant des préceptes nouveaux, et, qui plus est, d’une théologie christologique, en se plaçant au centre du salut. On est cependant étonné que cet enseignement n'ait pas été réservé aux Apôtres. Pourquoi leur ordonner de taire au peuple qu’il est le Messie, et dire à ce même peuple qu'il est le Fils de l’homme, et qu’il viendra dans la gloire de son Père? N'ayant prédit sa Passion qu'aux Apôtres, pourquoi révéler à tous ce qui n’en était qu’une conséquence pour ceux qui voulaient être à lui? Pour le comprendre, il faut constater que Jésus n’a pas eu le dessein de dissimuler la mission qu'il a recue de son Père. Il a prêché avec un zèle inégalé, il a multiplié les miracles, il a montré aux envoyés du Baptiste quelle conséquence il en fallait tirer. Il semble donc qu’il ἃ surtout appréhendé les idées fausses que pouvait faire naître le titre de Messie. Ceux qui l’eussent suivi pour aller à la victoire, à la richesse, aux honneurs, il importait de ne pas surexciter leurs espérances vaines. Que si quelqu'un voulait s'attacher à lui pour le suivre en se renonçant jusqu’à la mort, à la bonne heure, celui-là, d'où qu'il vint, il le prenait pour disciple, et il lui faisait espérer la récompense qu'il dépendait de lni de donner, comme juge suprême. Ce messianisme-là ne risquait pas de surexciter les appétits et d’entrainer les foules; il pouvait sans inconvénient être proposé à tous, d'autant qu'il s'adressait à la bonne volonté de chacun, avec un objet capital pour chacun.
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La confession de Pierre, et beaucoup plus encore la révélation de la vraie mission de Jésus, son programme du salut, étaient des paroles d’une souveraine importance. Les disciples, surtout sans doute les trois apôtres Pierre, Jean et Jacques retinrent l'intervalle d'une semaine qui les (τοὺς λόγους τούτους) sépara de la Transfiguration. Me. (et Mt.) avait dit « après six jours », Le. met en forme de parenthèse au nominatif (Act. v, 7; Mt. xv, 22) une date approximative. Comme il ne donne pas ordinairement de dates, peut-être n'a-t-il pas voulu attacher trop d'importance à la précision de celle-là; nous disons volontiers une huitaine de jours. S'il eût voulu corriger Mc., il eût opposé une date précise. — Ici, comme dans var, 51, Le. met Jean avant Jacques; Pierre ne pouvait être que le premier. Ces trois se retrouveront à la prière de Gethsémani, mais ce n’est pas une raison pour prétendre que Le. y a puisé des éléments. Ils étaient seuls aussi présents à la résurrection de la fille de Jaïre (var, 15). Au lieu d'une « montagne élevée » (Mc. Mt.) qui suggère une hauteur rarement atteinte, Le. met « la montagne », comme s’il n’y avait qu’une montagne, par opposition à la plaine (νι, 12 et 17). Peut-être songeait-il à la région montagneuse de la Galilée, plutôt qu'à l’Hermon; mais qui prouve que Me. et Mt. avaient en vue l’Hermon? Jésus était monté pour prier (Le. seul), ce que Le. notc volontiers (nt, 21; vi, 12; 1x, 18), mais quand c’est la nuit, il sait aussi le dire, γι, 12.
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L'effet de la prière se voit parfois chez les saints au rayonnement du visage. Lue ἃ indiqué ici quelque chose de semblable, mais avec une extrême sobriété, ἢ 84. επεσχίαζεν (T Η) on ἐπεσχιάσεν (5 V). peut-être parce qu'il comprenait que Jésus n'avait pas d'extases dans sa prière et qu'il ne voulait pas trop attirer l'attention sur une gloire extérieure passagère, qui n'ajoutait rien à ce qu'il était. Il ne dit pas qu'il fut tout entier transformé ou transfiguré, ce qui aux gentils pouvait paraître une métamorphose (Plum.), mais seulement que son visage devint autre : en revanche le vêtement est blancéclair (au lieu de la comparaison familière de Mc.); ἐξαστράπτω encore ΕΖ. 1, 4.7; Nab. x, 3; cf. Le. xxiv, 4.
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Présentation littéraire de l'apparition; ἀνήρ mot favori de Le., cf. xxiv, 4; Act. 1, 10; 1x, 123 x, 30; χνι, 9. — οἵτινες, qui n'étaient autres que...
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Ce verset et le suivant sont propres à Luc. Moïse et Élie sont aussi revêtus d’une sorte de gloire; il s'agit d'une apparition céleste. Luc nous dit qu'ils parlaient de la fin de Jésus. Prétendre (Holtz.) que 1,6. a pris ce trait à Mc. aix, 9 = Mt. xvu, 9, c’est-à-dire à une conversation qui suivit, c'est rendre ridicule l'hypothèse de Mc. source de Le. Ce dernier avait d’autres renseignemenis, il l’a assez montré. Loisy nous dit que Le. aurait mieux fait de ne rien dire, car « Moïse et Élie ne viennent pas apporter leurs encouragements à Jésus, comme l'ange de Gethsémani. Ils viennent rendre témoignage au Christ » (1, 34). — Sans doute, mais au Christ tel qu'il s'était défini, celui qui devait souffrir et mourir. Était-il donc superflu, puisque la Croix devait être le scandale des Juifs, de lui faire rendre hommage par les deux plus grandes figures du Judaïsme? Cela est même si à propos, qu'il se trouvera sûrement un critique pour voir ici une invention paulinienne. Mais le scandale date de la confession de Pierre, et la Transfiguration a toute sa portée précisément après l'annonce antécédente des souffrances. Quoi d'étonnant qu'elles aient fait le sujet de l'entretien? — In transfiguratione illud principaliter agebatur, ut de cordibus discipulorum scandalum crucis tolleretur (saint Léon le Grand, P. L. μιν, 310). — ἔξοδος dans 16 sens de « mort » II Pet. 1, 45; Sap. πι, 2, vu, 6, Irén. m1, À. — ἤμελλεν indique déjà le dessein de Dieu, comme δεῖ au v. 22; πληροῦν signifie accomplir entièrement plutôt que réaliser en parlant d'une prophétie,
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Ce que Le. dit du sommeil et du réveil des trois apôtres « est emprunté au récit de Gethsémani », d’après Loisy (11, 35), Aussi LC. qui n'a pas emprunté à Mc. son καταθαρυνόμενοι (xiv, 40) à Gethsémani, l’a transporté ici (Holtz.). C’est rendre encore une fois plus que bizarre l’usage de Mc. par Luc. I1 n'est même pas certain qu'il ait voulu indiquer la nuit, et les apôtres ont pu sommeiller en plein jour, pendant que Jésus priait. On croirait qu'il était nuit, si le sens était « quoique accablés de sommeil, ils étaient cependant demeurés éveillés {Schünz), car dans ce cas διαγρηγορεῖν signifierait comme dans Hérodien 1, #, 8, « passer la nuit éveillé ». Mais Le. a-t-il voulu dire que, presque endormis, les apôtres étaient cependant assez éveillés pour contempler cette vision? Remarque étrange, et qui eût dù être placée avant l'apparition. διαγ. signifie donc — quoiqu'on n'ait pas d'autre exemple, — « se réveiller » (Syrsin., Pes., Vg. etc.). Le. veut dire que les apôtres n'ont pas vu le début de l'apparition, et c'est pourquoi il l’introduit en quelque sorte de nouveau. On note la, veille s'il s’agit de la nuit, le sommeil si c’est le jour. Et l'apparition de la nuée, l'ombre qu'elle jette, font plus d'ettet le jour que la nuit.
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Avant d'être enlevés par la nuée (cf. infra) Moïse et Elie se séparent de Jésus comme auraient fait d’autres personnes (cf. xxiv, 51). C'est à ce moment, indiqué par Le. seul, que Pierre intervient, et cette circonslance explique son discours, ce qui ne veut pas dire que Lc. lait inventée pour l'excuser, puisqu'il parle de lui aussi sévèrement que Mc. — ἐπιστάτα (favori de Le.) remplace ῥαδδεί, Notez qu'il serait peu naturel de dresser des tentes pendant la nuit, et c'est plutôt pour passer la nuit qu'on dresse des tentes. Le bon Pierre imagine que Moïse et [116 se laisseront tenter par cette perspective, et accepteront l'hospitalité près de Jésus; les disciples s’arrangeront avec leurs manteaux. Il ne tenait pas compte de l'état surnaturel des deux personnages.
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C'est une très ancienne controverse de savoir si les disciples sont entrés dans la nuée ou Moïse el Élie, avec Jésus ou sans lui. C’est pour se prononcer en faveur de Moïse et d'Élie que de nombreux mss. ont lu ἐκείνους au lieu de αὐτούς, de même le sah., la vg. Le syrsin. et cur. ont même introduit pour cela dans le texte « et ils virent», et pes. « Moïse et Élie » ; de même chez les latt. dum h . illi intrarent elc. Cette tradition ἃ vu juste, car si la nuée est venue pour rendre témoignage à Jésus, elle venait aussi pour emmener Moïse et Élie. Cependant αὐτοῖς dans Mc. (après ἔχφοδοι) comme le premier αὐτούς dans Lc. peut s'entendre .des apôtres ou de toutes les personnes présentes : la nuée descendant du ciel les couvre tous de son ombre. Puis sans dire qu'elle se rapproche, Le. nous montre des personnes qui y pénètrent (αὐτούς 20), c'est-à-dire qu'elle enveloppe (cf. Ex. xx1v, 18 καὶ εἰσῆλθεν Μωυσῆς εἰς τὸ μέσον τῆς νεφέλης). Ce sont Moïse et lie avec Jésus. éxelvous eut été plus clair, mais αὐτούς exclut cette fois les disciples, qui ont entendu la voix partir « de » la nuée. Leur terreur, il est vrai, s'expliquerait mieux si eux-mêmes entraient dans la nuée (J. Weiss), mais c'est une terreur surnaturelle qui souligne ce que la nuée avait de mystérieux avant même qu'on entendit la voix.
9:35
La leçon ὁ ἀγαπητός (ACDW etc.)latt. (ὁ c de f g 4) vg. syrcur.(et mon aimé) pes. Tert. Ambr. est plus soutenue que ὁ ἐχλελεγμένος (NBL.... latt. (a 1) boh. sah. syrsin. arm., mais la première a tout l'air d'avoir été empruntée au texte de Mt. et de Me. — ἐκλελεγμένος est préféré par Ti Η S, même Knab. (quoiqu'il commente dilectus), et cette leçon est d'autant plus sûre qu'on ne trouve pas ce mot dans l'A. T. et qu'il n'a pu être mis d’après xxm, 35, où le Christ est nommé ὃ ἐκλεχτός. Il faut donc convenir que Le. insiste moins sur la filiation naturelle du Christ que sur son rôle de Messie. L'Élu est le nom qui alterne avec le Fils de l’homme dans les paraboles d'Hénoch (Le Messianisme..…. p. 89 ss.). Est-ce à dire que Le. recule dans le sens ébionite sur la Christologie de Mc.? Évidemment non, puisqu'il ne rétracte pas ici ce qu’il a dit au moment de la conception surnaturelle (1, 35). Mais on voit du moins combien il est faux de se représenter les évangélistes comme idéalisant de plus en plus et de parti pris la personne du Christ. Luc avait d’ailleurs une raison d’accentuer ici le rôle du Fils comme homme, puisqu'il venait d’être question de sa mort. La voix ne confirme pas directement ce que le Fils avait dit de sa mission et de sa destinée. Il est le Fils élu, cela suffit à autoriser son enseignement.
9:36
ἐν τῷ avec l'inf. aor. peut être pris dans le sens du passé, donc : « après que la voix eût retenti » (Plum.); cependant l’action peut aussi être simultanée, comme pour εἰσελθεῖν (v. 34); Le. a voulu indiquer la rapidité de la scène, et peut-être aussi que la voix n'avait été dite que de Jésus (B. Weiss), mais cela allait de soi. Il est trouvé seul, parce que Moïse et Élie ont été emportés par la nuée. Les Apôtres ne les ont pas vus venir parce qu'ils dormaient; le départ est soustrait d'une autre manière à leur curiosité. Lc. constate ici le silence des trois apôtres, mais en le restreignant à une époque donnée. Peut-être insinue-t-il ainsi que Jean ou Pierre lui ont raconté les faits. Mais peut-être aussi sa formule est-elle choisie pour le dispenser de relater la consigne imposée par Jésus, souvent déjà formulée à propos des miracles (v, 44; vin, ὅδ; 1x, 21), d'autant que dans Mc. elle introduisait la question du rôle d'Élie, qui pouvait paraître peu intelligible pour des gentils, surtout posée dans les termes de Mc. (expliqués dans Mt.). — ἐώραχαν répond en gros à notre imparfait; c'est l'indication d'un passé par rapport à une autre action. 37-434. LE DÉMONIAQUE ÉPILEPTIQUE (Me. 1x, 44-29 ; Mt. xvir, 14-20). Le. suppose le même cas, sauf le mutisme de l’esprit et certains symptômes, et la même suite des faits que Mc., sauf le terme de guérir (v. 42), mais il a abrégé beaucoup, et Mt. lui aussi ἃ un récit beaucoup plus court, qui a en commun avec 1,6. l’omission du mutisme, le mot διεστραμμένη et la guérison. Mais il a ses traits propres (l'enfant est lunatique) et a retenu le symptôme de la chute dans le feu et dans l’eau. On ne peut donc dire que l’abrégé de Lc., très empreint de sa manière, soit conçu d'après Mi. C'est à peine s’il manifeste plus d'indépendance que d'ordinaire vis-à-vis de Mc., dont le récit pittoresque et imagé a pu lui paraitre surchargé en vue de son public.
9:37
Le. transporte ici la descente de la montagne puisqu'il a omis les explications sur Élie. Il la place le jour suivant, d'où l’on conclut que la Transfiguration a eu lieu la nuit. Il faudrait dire au contraire qu'elle avait eu lieu avant minuit, et, si Le. comptait les jours comme les Juifs, avant le coucher du soleil, comme cela nous ἃ paru le plus vraisemblable, et comme on l'accorde pour Mc. et pour Mt. Tout ce que Le. dit ici c’est que Jésus et les trois ont passé la nuit sur la montagne, mais pourquoi pas après la Transfiguration? — ἑξῆς, Le. seul dans le Ν. 7. τ πο συναντάω, de même, sauf Heb. vi, 1.10. Luc. rédige librement et a cependant le ὄχλος πολύς de Me. Mais il omet la discussion avec les scribes — (sur quel sujet?), la stupeur de la foule — (pourquoi?) son bon accueil — choses vécues, qui nous charment, qui ne prouvent rien, et qui cependant autorisent le reste en attestant la candeur oculaire de l’écrivain, mais qui n’allaient pas au but de Le.
9:38
ἐδόησεν pour demander un miracle, comme xvur, 38. — διδάσκαλος toujours dans Mt. à propos de doctrines ou de scribes; ordinairement de même dans Mc. et dans Le.; à propos de miracles dans Mc. et dans Le. aux deux mêmes endroits (Me. v, 35 — vint, 49) et ici (Mt. κύριε). — δέομαι, terme favori de Le. (Mc. jamais, Mt. 1x, 38) — ἐπιδλέψαι, inf. aor., car l’impér. moyen n'est pas connu (Plum.). — μονογενής, trait touchant (vi, 12; vin, 42). Le père ne demande pas à Jésus de guérir son fils, mais seulernent de regarder sa misère, ce qui est déjà plus que dans Mc., où il se contente d'exposer le cas car la prière viendra plus tard.
9:39
Excellente occasion de comparerles manières de Mc. et de Le. Dans Mc., le père donne une première descriplion des symptômes (1x, 18), puis la crise survient (20), ce qui amène de nouveaux détails sur la maladie (21 s.), enfin les dernières atteintes du mal au moment où le démon sort. Le. indique les symptômes (1x, 39), La crise d'un mot (42) suivie de la guérison (42). Assurément il ἃ retenu les traits essentiels, mais il est tout à fait faux de dire avec Hobart (p. 20) qu'il entre dans plus de détails que les autres évangélistes, du moins que Mc. Les médecins modernes distinguent trois phases de l’épilepsie : la phase tonique, cri et chute (d'où le danger de tomber dans le feu); la phase clonique, convulsions, mousse sanguinolente, sortant de la bouche, enfin le stertor, sommeil profond, face livide. Ce sont bien les trois traits de Le. Mais si Mc. omet d'abord le cri, il le situe à la fin de la crise, et il ajoute des traits mentionnés par Hippocrate : le grincement de dents, Hipp. οἱ ὀδόντες συνήρχασι la syncope ὡσεὶ νεκρός, Hipp. 624, 5 ἀναδλύει ὥσπερ ἀποθνήσκων ; l'enfant se roule; Hipp. τοῖσι ποσὶ λαχτίζη. Les crises depuis l'enfance, d'après les médecins, de ἠά à 18 ans. On voit donc ici ce fait étonnant qu'un témoin oculaire (Pierre) a pu transmettre à un écrivain (Marc) par la simple observation des faits, fidèlement reproduits, un tableau plus conforme aux descriptions des médecins que le récit de Le. esprit cultivé, probablement médecin lui-même. Mais on voit aussi que Luc ne s'est nullement soucié de faire montre de connaissances spéciales; il a seulement résumé les traits qu'il trouvait dans Mc., racontant une scène, sans mettre sous nos yeux ses péripéties. Pour le détail : λαμθάνει est moins caractéristique que χαταλάδῃ en parlant d’une crise. Aussitôt le démon crie, χράζει, ce qui signifie un cri rauque et inarticulé, bien placé par Le. au début de la crise. Dans ῥήσσει αὐτὸν καὶ ἀφρίζει (Mc.) il y avait un changement de sujet auquel Le. remédie : σπαράσσει (Mc. v. 26) αὐτὸν μετὰ ἀφροῦ, ἀφρός est souvent dans Hippocrate, mais aussi ἀφρίζει (645, 2) — μόγις ἀποχωρεῖ ne doit pas indiquer la durée de la crise, d'autant que les crises d’épilepsie sont courtes, mais la répugnance du démon à se retirer. — ἐξαίφνης est assez du style de Le. (n, 13; Act. 1x, 3; xxn, 6 et Me. x, 36 + N. T.) — συντρῖδον répond à ξηραίνεται (Mc.) et indique la troisième phase, mais en mettant toujours en scène le démon (cf, vu, 28).
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Comme Me., avec le favori ἐδεήθην,
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Paroles de Jésus, plus semblables que le reste dans les trois synoptiques. Dans Le. (et Mt) la génération incrédule est de plus διεστραμμένη, tournée de travers, qui va contre son jour, ce qui est dur pour les apôtres, de sorte que dans Le. (et dans Mt.) il est encore plus difficile que dans Mc. de leur appliquer spécialement le reproche (contre Hahn). Il est aussi plus difficile dans Le. de l’appliquer spécialement au père, dont il ne nous fait pas connaître l'état d'âme (Mc.), partagé entre le désir du miracle et un certain scepticisme sur le pouvoir supérieur de Jésus. Son apostrophe, adressée à tous, nous oblige à supposer qu'à la suite de l'échec des disciples, une certaine dépression s'était emparée d'eux et que la constatation de leur insuccès avait amené les autres à douter aussi du Maitre. En elles-mêmes les paroles de Jésus ne sont pas seulement celles d'un homme parmi d’autres hommes; c'est le sentiment d’un être divin qui a naturellement sa place dans le ciel. Windisch (Theologisch Tijdschrift, 1918 p. 215 ss.) a rappelé le désir d'Horace qu'Hermès-Mercure, apparaissant sous les traits d'Auguste, ne quitte pas trop tôt la terre à cause des crimes de ses habitants Serus in coelum redeas diuque Laelus intersis populo Quirini, Neve te nostris vitiis iniquum Θεῖον" aura Tollat! (Od. 1, 2)
9:42
Construction avec le participe, emploi de ῥήσσω, comme Mc. 1x, 18 et de, συνσπαράσσω comme dans le passage parallèle. La crise commence quand le jeune homme s'approche, mais il n’est pas dit qu'elle soit provoquée parce que l’esprit ἃ vu Jésus. Aussitôt Jésus commande à l'« esprit impur » (Mc. mais non ML.), dont les dernières résistances sont omises, « et par là même » (Schansz, les Weiss.) le guérit; plutôt que « et ensuite le guérit » (Plum.), car ἰάσατο remplace dans Le. l'expulsion du démon (Mc. Mt.). — L'enfant est rendu à son père, trait touchant propre à Lc., et qui rappelle vu, 15. — Le terme de guérison ne remplace pas comme effet médical la description de Mc., l'enfant comme mort, réveillé par Jésus. Dans la troisième phase de l'épilepsie, les membres sont inertes, insensibles, puis le malade se réveille. — Peut-être Le, a-t-il voulu indiquer qu'il y avait guérison d'une maladie véritable et caractérisée, en même temps qu'exorcisme. -&3:) Le. est seul à relever l'impression produite par le miracle. Cette conclusion remplace pour lui l'explication donnée par Jésus à ses disciples sur la nécessité de la prière dans ce cas difficile. Quant à la remarque de Mt. sur le peu de foi des disciples, on en trouvera la substance, sous une forme adoucie Il résulte du v. 42, que Lc. n'a pas attendu les observations de la critique moderne pour reconnaître une maladie dans le cas du jeune homme. La guérison fut miraculeuse; les circonstances de cette guérison ne laissent pas de poser une difficulté embarrassante. Les symptômes de la maladie sont clairement, nous l'avons vu, ceux de l'épilepsie. Or aucun théologien sans doute ne voudrait soutenir que l'épilepsie est causée par l’action du démon dans le corps des malades. C'était, à vrai dire, l'opinion au temps de Jésus; elle est constatée par Arétée, médecin contemporain de Luc : « on nommaïit cette maladie sacrée, soit pour d'autres raisons, soit à cause de la grandeur du mal, car ce qui est grand est sacré, ou parce qu’elle est d’une guérison non humaine, mais divine, ou parce qu'on croit à l'entrée d'un démon dans l’homme » : ἢ δαίμονος δόξης ἐς τὸν ἄνθρωπον εἰσόδου... (Sign. morb. déuturn. 31, dans Hobart, 20). Mais déjà Hippocrate avait enseigné depuis plusieurs siècles que cette maladie n'était ni plus sacrée ni plus divine que les autres (Hobart, 20). Comment donc l'épilepsie est-elle traitée par le Maïtre et par les évangélistes comme une possession? À cela on répond que les deux cas ont pu se réncontrer; et, en effet, rien n'empêche d'admettre qu’un démon, plus redoutable par sa dissimulation et sa ruse, ait profité de la dépression psychique du malade pour exercer son empire sur les facultés d’une pauvre créature, dont l’âme cependant demeurait entre les mains de Dieu. Mais il reste ce scrupule. Après l’exorcisme les disciples devaient se sentir confirmés dans l'opinion vulgaire, et Jésus n'a rien fait pour les éclairer sur les différences entre la maladie et la possession ; il a donc été, moins qu'Hippocrate, un précepteur de l'humanité. Sur ce point assurément. Et de même Hipparque a fait avancer davantage l'astronomie, Euclide la géométrie, etc. Et même, si l’on s’en tient aux évangiles, Jésus n'a absolument rien enseigné des sciences naturelles, ni montré plus de lumières que celles qu’un de ses disciples pouvait acquérir dans son milieu. De même qu’il n’a pas voulu parer son front des diamants de la couronne, il n'a pas voulu étaler le prestige de connaissances supérieures — en dehors de l'ordre du salut. Peut-être a-t-il voulu que son exemple permit de distinguer mieux l'ordre des sciences et celui de la valeur morale, et de les mettre dans leur véritable rang. Non seulement un ignorant peut faire son salut, il peut même être plus utile au salut des autres qu’un savant. Celui qui était venu enseigner le prix unique de l'âme, et mourir pour sauver les âmes, ce qui n’appartenait qu'à lui, n'avait pas à les distraire de cette pensée, füt-ce pour les occuper de ce qui est la noble et utile activité de l'esprit humain. Même Luc, un esprit cultivé, n'a pas cédé à la tentation de mettre dans l'évangile quelque chose des élucubrations scientifiques d’Hénoch. C'est mieux ainsi. 43b-45. DEUXIÈME PROPHÉTIE RELATIVE Α LA Passion (Mc. 1x, 30-32; Mt. xvur, 22: 23). Luc s'écarte ici assez sensiblement de Mc., et donne une autre physionomie à la seconde prédiction de la Passion.
9:43
La seconde partie du v. 48 commence une péricope nouvelle, puisque πᾶσιν ne fait pas allusion seulement à l'épisode précédent. C’est comme un effet d'ensemble relatif à tous les miracles et aux enseignements de Jésus, à toutes les manifestations de sa Personne. — Luc ne parle pas comme Mc. d’un passage à travers la Galilée, et il n'avait pas à le faire puisqu'il n’a pas dit qu’on en fût sorti. Les itinéraires ne l'intéressent pas. L'introduction de Mc. est donc remplacée par une allusion à l'admiration générale. Une série de miracles a provoqué comme une explosion d'admiration. On voit que Le. ne se doute pas qu'une période nouvelle a commencé avec les paraboles, que les foules se sont refroidies et se sont retirées! — Encore deux πάντες dans ce demiverset; Le. s'y complait.
9:44
Sens très controversé. Le plus grand nombre entend τοὺς λόγους τούτους des paroles de Jésus qui suivent, à cause de ὑμεῖς qui oppose à la foule les disciples, comme destinés à entendre une doctrine différente. Alors on prend γάρ au sens explicatif, « à savoir ». Idée générale : « ne vous laissez pas entraîner à de vaines espérances, comme la foule; souvenez-vous plutôt de ce que je vous ai dit et que je maintiens, du sort douloureux qui m'attend. » — Mais on peut objecter (avec Schanz) que plus loin la parole de Jésus est τὸ ῥῆμα τοῦτο, au singulier, et par deux fois; que γάρ peut très bien avoir son sens normal, et que si on rapporte « ces paroles » à ce qui précède, l'opposition demeure entre la foule et les disciples. La difficulté est de savoir si τοὺς λόγους τούτους doit s'entendre des paroles d'admiration de la foule (Schanz) ou des faits antérieurs (Holtz. Loisy, qui d’ailleurs laissent le choix entre les deux opinions). On prendrait λόγοι dans son sens naturel de paroles, surtout dans ce contexte (les oreilles!), si le sens général ne conduisait pas à l’entendre d’un ensemble comprenant les faits et les paroles: cf. 1 Macch. vir, 33 μετὰ τοὺς λόγους τούτους, et surtout Le. lui-même, τὰ ῥήματα ταῦτα (1, 66). Jésus invite d'abord (Le. seul) ses disciples à graver les faits antérieurs dans leur mémoire; la formule est de style biblique : δὸς els τὰ ὦτα Ἰησοῦ (Ex. xvir, 44). — Ce qui suit n'est pas précisément comme dans Mc. et Mt. une seconde annonce de la Passion : Luc n'a retenu que le trait, nouveau par rapport à la première prophétie (1x, 21. 22), de l'abandon du Fils de l'homme. En général il évite de reproduire deux fois des incidents semblables (cf. Introd. p. Lxiv) et il a peutêtre isolé ce trait pour obtenir un contraste plus saisissant entre le pouvoir surnaturel de Jésus, confirmé par le témoignage de la voix d'en haut, et cet abandon entre les mains des hommes qui est peut-être le trait le plus frappant de la Passion : μέλλει (οἵ, v. 31) παραδίδοσθαι indique le décret divin qui ἃ voulu cette chose inouïce, si propre à scandaliser même des disciples. Et voilà pourquoi (γάρ) les disciples sont prévenus eux (ὑμεῖς) qui ont vu bien plus que les autres. Au second plan on entrevoit un autre contraste entre l'engouement des foules, et la versatilité dont dépend le sort de Jésus abandonné au caprice des hommes. Les disciples doivent donc, plus encore que les foules, graver dans leur esprit les choses admirables opérées par Jésus, mais sans partager leurs illusions et leurs espoirs. -- — Le. dit μέλλει (comme Mt. xvni, 22) qui répond à ἤμελλεν (v. 31).
9:45
Cette parole était certes mystérieuse, non que les termes ne fussent clairs, mais par ce qu'elle contenait de paradoxal, appliquée au Messie; les disciples ne la comprirent pas et leur saisissement les empécha même de demander des explications. Luc ajoute que ce voile avait, lui aussi, unc raison divine. On peut supposer que si les disciples avaient compris, peut-être quelques-uns auraient d'ores et déjà abandonné leur Maître. Il importait d'autre part que la prédiction demeurât telle quelle gravée dans leur mémoire, pour qu'ils comprissent enfin que l'abandon de Jésus avait été prévu par lui, accepté par lui, et muni du sceau divin. Ce fut une fantaisie de Baur de voir ici un trait paulinien contre les Douze. Luc ne leur est nullement hostile (cf. xvu, 5 5. et Mt. xvn, 19 5.). — ἀπό après παραχεχαλυμμένον suggère la causalité divine; cf. x, 31, mais il ne faut pas l'exagérer, et ἵνα ne marque pas la finalité dans toute sa force (Plum.). Il est plutôt dans le sens de ὥστε, cf. Épict. IT, u, 16 "οὕτω μωρός ἦν͵ ἵνα μὴ ἴδῃ (Deb. p. 222). (ἀρθ-ά8. La PRÉSÉANCE (Me. 1x, 33-37; Mt. xviu, 1-5). Dans Mt. c'est une simple question des disciples : qui sera le plus grand dans le royaume de Dieu? Luc est beaucoup plus rapproché de Me.; il pose lui aussi la question entre les disciples, ce qui donne un cachet particulier à l'épisode. D'ailleurs il suit sa voie. Marc avail juxtaposé plutôt que coordonné à la dispute la leçon donnée à propos des enfants; Le. intercale cette lecon comme contenant la solution de la dispute. Il omet l'allusion à Capharnaüm, à une maison, le geste de Jésus qui embrasse l'enfant, et il rend inutile la question posée par lui aux disciples (Mc.) en rappelant le don qu'a Jésus de pénétrer les pensées, ce qui n’est pas contradictoire, certes, mais ne fait pas le même effet sur le lecteur.
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διαλογισμός peut signifier conversation, discussion (Peur. Mor. 180 c), el ἐν αὐτοῖς appuie ce sens, car Le. n'a rien indiqué qui dût faire naître la même pensée chez tous en même temps. Il s'agirait donc d’une discussion à haulc voix, comme dans Mc. (Plum. Hahn, etc.). Mais on ne peut dire d'une discussion qu'elle est entrée dans des personnes, ni parler d’une discussion dans [6 cœur (v. #1). Il faut donc entendre comme la Vg. cogitatio (Schanz, Knab. Loisy, les Weiss); cf. pour le dat. xxiv, 38. — τό pour indiquer le sujet, cf. 1, 62. — — μείζων αὐτῶν, non pas comparatif : « plus grand qu'eux » (les Weiss), mais partitif «le plus grand d'entre eux », sens imposé par v. 48", Comme écrivain, Le. aurait dû indiquer le motif pour lequel les disciples ont eu à la fois la même pensée. Il ne l'a pas fait, probablement parce qu'il s'est contenté d'’ins térioriser la discussion de Mc. On peut supposer que le rôle de Pierre dans la Confession avait rendu la question de la préséance plus actuelle,
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εἰδως (T H) plutôt que ἰδων (S V).
διαλογισμός dans le même sens, sans recourir à lingénicuse subtilité de Plummer : ils disputaient qui serait le premier; chacun pensait : n'est-ce pas moi? — Au lieu de donner immédiatement la solution, fûül-ce par une lecon d'humilité, Le. 1ά prépare par une sorte de parabole en action. Un enfant se {rouve là, — comment? Le. ne s’en inquiète pas plus que ΜΟ., — Jésus le place debout, trait commun aux trois synoptiques, faisant image dans Me. où Jésus est assis, et sans doute aussi ses disciples. — παρ᾽ ἑαυτῷ, el non pas ἐν μέσῳ αὐτῶν, parce qu'on ne fait pas cercle dans une maison (Loisy), comme dans Me.
9:48
Paroles de Jésus soigneusement conservées dans la tradition, les mêmes 50. S. ajoute (entre crochets) οὐ γαρ ἐστιν χαθ᾽ ὑυμων p. χωλνετε. dans Mc. et Le. (Mt. n’a pas la seconde moitié). — Leur sens est très controversé. Il semble qu'on voie le plus souvent dans le v. 48° une recommandation de recevoir l'enfant (Loisy) ou les enfants : cura parvulorum (Knab.), to welcome a child for Christ's sake (Plum.), etc. Holtz. lui aussi regarde cet enfant comme représentant les enfants en général, c’est un type d'humilité. Schanz : « Celui qui reçoit un enfant à cause du nom de Jésus, reçoit Jésus et son Père, et devient ainsi digne d'un grand honneur. » (De même Knab. sn S'étant montré petit, il devient grand. Mais il m'est impossible de comprendre comment ces auteurs peuvent expliquer le lien avec la seconde partie du verset. Avec ce sens Wellh. n'aurait pas tort d'affirmer tout crûment que 48» n'est pas mieux dans le contexte de Le. que le v. 35 dans celui de Mc. Les Weiss ont essayé une autre voie. Ils insistent sur ce que l'enfant est placé près de Jésus, et sur ce que Le. dit : cet enfant. Ce n’est donc pas un type. Jésus a voulu dire que l'enfant, ainsi placé près de lui, occupe un rang supérieur à celui des disciples, que les Douze ne doivent pas avoir un rang à part dans la communauté, si bien que le plus petit est réellement grand. Ce système tient compte du lien entre les deux parties du verset, mais il exagère l'importance de παρ᾽ ἑαυτῷ, et de τοῦτο qui appelle simplement l'attention sur l'enfant : « vous voyez cet enfant »... Les premiers auteurs cités méconnaissent la pensée de Le. qui a renvoyé à la fin la solution de la question, mais qui la prépare dans 485. C’est de la solution qu'il faut partir. Nous voyons dans 48b que le plus petit (μικρότερος pour le superlatif) qui se trouve parmi vous fous, avec insistance sur πᾶσιν, c’est-à-dire parmi tous ceux qui sont mes disciples, est grand. Εἰ en effet, quiconque recoit, füt-ce un tout petit en mon nom, me recoit, et reçoit celui qui m'a envoyé. Ce tout petit, parce qu'il porte mon nom, est donc très grand. Cela doit vous suffire, et vous n'avez pas besoin de savoir quel est le plus grand. De cette façon on explique pourquoi Le. dit μέγας et ποῃ. μείζων, et le γάρ de 48b, Jésus n'a pas pour but d'établir l'autorité de ses disciples sur les autres, mais de relever la grandeur de la profession de disciple, titre dont on devrait se contenter, puisqu'il donne droit à étre recu comme le Maître lui-même. 49. 50. L'usace Du Nom DE Jésus (Mc. 1x, 38-41). Dans Lc. comme dans Mc., cette péricope fait suite à la dispute sur la préséance. Le contexte est assez naturel. C'est très bien de recevoir quelqu'un qui se présente au nom de Jésus, mais s’il n'a que l'apparence d’un disciple? Jean se croyait sans doute assuré d’une approbation. La réponse est la même que dans Mc.
9:49
Comme dans Me., sauf ἐπιστάτα, lerme de Le., et l'omission d'une répétition.
9:50
La réponse de Jésus est plus courte, et ὕμων remplace ἡμῶν, il s'agit de la cause des disciples, le Maître n’est plus là. Pour l'accord de cette proposition avec Le. x1, 23, cf. Com. Mc. Plummer a dit très bien : dans Le. xr, 23, « le Christ indique un critérium qui permet à son disciple de s'éprouver lui-méme; s'il ne peut constater qu'il est du côté du Christ, il est contre lui. Ici il donne un critérium à ses disciples pour éprouver les autres; s'il ne peut constater qu'ils sont contraires à la cause du Christ, il doit les regarder comme étant pour lui ». Nestle (ZnTW, 1812 p. 85) a cité Crc. pro Ligario, disant à César : Valeat tua vox illa, quae vicit. Te enim dicere audiebamus, nos omnes adversarios putare nisi qui nobiscum essent, le omnes, qui contra te non essent, Le. n'a rien de parallèle à Mt. 1x, 41-50. Cette matière reviendra plus loin, xXvu, 1. 2; XIV, 34. QUATRIÈME PARTIE : LE GRAND VOYAGE OU LA PRÉDICATION INSTANTE DU SALUT (1x, 5t-xvur, 30). Sur les caractères de cette partie, voir Introduction, p. XXYvHr 95.
9:51
Le style du v. est spécialement sémitique. Chaque tournure peut s'expliquer par le grec, mais l'ensemble fait impression : ἐγένετο ἐν τῷ avec l'infin.; καὶ αὐτός, ἐστήρισεν... τοῦ avec l'infin. Mais tout cela peut s'expliquer par l'influence des Septante. — συμπληροῦσθαι comme Àct. 11, 1, mais au lieu de τὴν ἡμέραν, nous avons ici le plur. τὰς ἡμέρας, qui indique une période; c’est cette période qui est accom- plie; c'est-à-dire qui est commencée, comme l'exige le contexte, tandis que dans n, 6 et n, 92.168 jours sont écoulés. Ici le terme sera ἀνάλημψις (ou ἀνάληψις), hap. dans le N. T.; dans Ps.-Sal. 1v, 20, et qu’on trouve dans quelques mss. du Test. Lév. xvin, 3 ἕως ἀναλήψεως αὐτοῦ. Le verbe ἀνελήφθη se dit d’Élie IV Regn. n, LU; I Macch. nu, 58; Eccli. xivut, 9 et d'Hénoch, Eccli. xuix, 14; cf. Hénoch, 1xx ; c'est aussi le terme employé pour Jésus, Act. τ, 2. 11. 22; Me. xvi, 19 qui signifie être enlevé, donc ici « assomption ». L'Église a préféré pour le Sauveur dans sa liturgie « Ascension », qui marque mieux son pouvoir propre de s'élever au ciel; « Assomption » se dit de Marie. — καὶ αὐτός, simple reprise de la personne principale comme sujet; ef. v, 17; vur, 1. 22. — ἐστήρισεν avec τὸ πρόσωπον, tournure hébraïque, qui traduit et) vw, Jér. xx, 10, Ez. vi, 2, x, 47 etc., dans le sens de prendre une résolution définitive en vue de l'avenir. Les mêmes mots hébreux dans Jér. xuix, 15 traduits en grec (Sept. xzn) δῶτε τὸ πρόσωπον ὑμῶν εἰς Αἴγυπτον, done comme ici avec l’idée de se rendre quelque part. Depuis la Transfguration, la mort de Jésus à Jérusalem est entrée dans l'horizon de l'écrivain. À partir de 1x, 51, c'est Jésus lui-même qui oriente sa route vers ce terme. Peut-être Luc a-t-il jugé ces expressions compatibles avec un voyage d'environ six mois. Elles seraient plus naturelles en tout cas d’un voyage ‘unique que de plusieurs. Ou bien Luc a-t-il pris une phrase presque toute faite dans une source qui n'avait en vue qu’un voyage rapide (B. Weiss, Loisy)? En tout cas, ce début assez solennel est de son style et n’emprunte rien à Mc. x, 4 (ni à Mt. x1x, 1), si ce n’est qu'il inaugure une nouvelle période à peu près dans le même contexte que Me, ὁ
9:52
ὡς (H) ou wote (T ὶ V).
L'envoi de quelques-uns — le terme de messagers est un peu trop noble — afin de. préparer l’arrivée n'est mentionné qu'ici. C'étaient probablement des gens du lieu où l'on avait couché, choisis à cause du bon voisinage; il est probable qu'on ne prenait cette mesure que quand les circonstances l’exigeaient. En Samarie on n'était pas sûr d'être reçu. — πρὸ προσώπου, tournure biblique. L'ensemble rappelle Mal. mm, 1 reproduit dans Le. vu, 27, mais le pluriel des messagers et leur but enlèvent toute solennité à l’expression, de sorte que ce n’est point une réminiscence voulue (contre B. Weiss). Luc ne nomme pas le bourg des Samaritains, étant, dans toufe cette section, encore plus indifférent à la géographie que lorsqu'il suit Mc. — Qu'on lise ὡς ou ὥστε, le sens est le descende du ciel et les consume? » ὅδ Mais s'étant retourné il les réprimanda. même, celui du but, « afin de ». On sait que ὥστε qui pour: les Attiques indiquait le résultat avait fini par marquer la finalité (τν, 29) et on peut en dire autant de ὡς (III Macch. 1, 2; IV Macch. χιν, 4).
9:53
τὸ πρόσωπον... digue, est dans 11 Regn. xvn, 11; avec : la tournure est araméenne (Debr.& 353). L'expression, un peu émaphañique, paraît indiquer un but désigné extérieurement par les circonstances; au temps des trois pèlerinages, l'attention était éveillée, les haines religieuses renaissaient. Tout conduit à penser que Jésus avait dessein d'aller directement à Jérusalem en traversant la Samarie.
9:54
Les envoyés reviennent avec une réponse fâcheuse. Jacques et Jean, que Mec. a nommé fils du tonnerre (Mc. ur, 17), se montrent fort irrités. Leur caractère est le même, l'accord existe sur le fond sous deux formes différentes. Déjà Jean s'était montré fort ardent οἱ porté à l'intolérance (1x, 49). Sa douceur, si célèbre, venait donc moins de sa nature que du changement opéré par l'esprit de Jésus. Les deux frères songent peut-être à l’exemple donné par Elie (IL Reg. 1, 10. 12), qu'ils viennent de voir; ils se croient aussi puissants que lui, d’après le pouvoir qui leur ἃ été donné et qu’ils ont nd exercé. — ἰδόντες cf. VI, #7 — θέλεις avec le subj., ef. Me. x, 51.
9:55
Le reproche de Jésus, qui fait taire les dbt tiscipice, indique assez ce qu'il pense d'une indignation justifiée dans son principe, mais où l'instinct de la vengeance pouvait aisément se mêler au zèle de la justice. Note de critique textuelle. Au v. 54 add. ὡς καὶ Ἠλίας ἐποίησε A C D Θ W cte. latt.(a ὃ ὁ f q) boh (codd.) pes. eth. Bas. Chrys. Aug. — om. (T HS)N BL & 51 457 (lait. af) Vg. boh. sah. syr (6 8). arm. Cyr. Au v. 55 add. καὶ eîrev: οὐχ οἵδατε olou {ou ποίου) πνευματός ἐστε [ὑμεῖς) D F K Θ elc. ἰωξέ. Vg. (CI. et WW.) bon. (codd.) syreur. pes, arm. Did. Epiph. Chrys. Ps.-Den. Amb. — om. (T H 5) NABCE W etc. latt. (g ἢ Vg. (codd.) boh. sah. syrsin. eth. Bas. Hier. ; à la suite ὁ γὰρ υἱὸς τοῦ ἀνθρώπου οὐχ ἦλθε ψυχὰς ar en) ἀπολέσαι ἀλλὰ σῶσαι, mêmes groupements mais D et d om. La première addition est de beaucoup Ἢ mieux abtestée. Il semble qu “elles ont toutes lrois la même origine. Cependant Zahn (Geschichte.:. τι, 468) a prétendu que l’omission est raibmtnire, de crainte que ces paroles ne soient exploitées par les marcionites. Elles ont donc une saveur marcionite? Alors pourquoi ne viendraient-elles pas de Marcion ou de son écvle? D'ailleurs les Lémoins pour l’omission sont en grec les plus anciens et les meilleurs ; de même pour les versions égyptiennes, syriennes 69. κυριε (8 V) plutôt que om. (T H). — πρωτον an. (T H V) et nou ax. mp. (8). (syrsin. loujours et syrcur. dans le premier cas); le texte court est sûrement authentique. Rendel Harris (A study of Codeæ Bezae p. 233) a supposé une origine marcionite. Il n’est pas douteux, d'après la réfutation de Tertullien (adv. Marc. 1v, 23), que Marcion opposait l'esprit d'Élie ou du dieu de l'Ancien Testament à celui du Christ, précisément en se servant de cet épisode : « Repraesentat Creator ignium plagam Helia postulante in illo pseudopropheta ». Agnosco iudicis severitatem; e contrario Christi <lenitatem increpantis> eandem animadversionem destinantes discipulos super illum viculum Samaritarum. Or les additions soulignent la différence entre l’A. et le N. Testament, ce qui rend probable l’origine marcionite, mais sans aller cependant jusqu'à l’antinomie. Elles sont en ellesmêmes fort belles, et ont pu se répandre dans l'Église (quoi qu’en dise Zahn), à une époque où Marcion ne comptait plus, et où l'on ignorait leur origine. Soden rend Tatien responsable, mais le texte arabe ἃ pu être influencé par la peschitto. Aux témoins pour les additions, on a ajouté Clém. d'Al. d'après un fragment (M. 1x, 765) reproduit par Zahn (Forsch. im, 51), et qui suit le texte de D (W H Select readings p. 59). Toutefois Tisch., et même Zahn. (Excursus vi du Com. de Le. p. 768), doutent que tout le passage soit de Clément.
9:56
11 semble que Jésus continue son chemin dans le même sens, en faisant un détour vers un autre bourg de la même région; ἕτερος est ici synonyme de ἄλλος et ne signifie pas un bourg d’une autre espèce, d'une autre région, ce qui serait trop subtil. La Samarie n'a pas contre Jésus l'hostilité personnelle que montreront les chefs des Juifs. C’est comme un pays de gentils. Jésus passe sans s'émouvoir sur eux comme il fera sur Jérusalem, mais sans les menacer des mêmes catas-
9:57
Selon son usage de clore ses épisodes (1, ὅθ; nr, 19 s.; vu, 37), Le. a déjà indiqué l’arrivée dans un bourg. Il revient maintenant sur ses pas. En effet la réponse de Jésus s'explique mieux s’il vient d’'essuyer un refus d’hospitalité. On était encore en chemin; ἐν τῇ ὁδῷ se rattache à εἶπε. Celui qui parle est simplement quelqu'un, τίς, dans Mt. un scribe. Il ἃ certainement bonne volonté, et veut en quelque sorte réparer l'affront fait à Jésus. Son enthousiasme n'était peut-être qu'une impression passagère, mais absolument rien ne décèle l'hypocrisie ou l’arrière-pensée de tirer parti des miracles et de gagner ainsi de l’argent (Caj. après les Pères). — ὅπου, dans la koiné au sens de ὅποι, que la Bible grecque ne connait pas. Dans cette langue ἐάν remplace volontiers ὁ ἄν après un relatif (Mayser, 152 5.).
9:58
La réponse de Jésus n'est pas un refus. Elle indique seulement les conditions dans lesquelles on peut s'attacher à lui, et qui désormais semblent devoir être permanentes. Repoussé de Nazareth, le Maître ἃ aussi renoncé aux abris qu'il pouvait avoir en Galilée; il sait que l'accueil de Jérusalem ne sera pas moins hostile que celui qu'il vient de recevoir. Au disciple d’aviser. Le goût de l'allégorie a conduit quelques Pères (Aug. Ambr. Grég.) à penser que les renards figurent-la ruse et les oiseaux l’orgueil du prétendant. Ces animaux sont choisis comme types d'une existence agitée; le renard a toujours l'air de chercher fortune, les oiseaux volent cà et là. Cependant eux aussi ont des abris : le renard un refuge assuré, les oiseaux des endroits pour s’abriter un moment, κατασκήνωσεις « des campements » terme choisi en vue de l'application à Jésus qui n’a ni maison, ni la demeure provisoire d'une tente. Plummer cite Plut. (Tib. Gracch.) : τὰ μὲν θηρία τὰ τὴν ᾿Ιταλίαν νεμόμενα καὶ φωλεὰν ἔχει, καὶ κοιταῖον ἐστὶν αὐτῶν ἑκάστῳ καὶ καταδύσεις" τοῖς δὲ ὑπὲρ τῆς Ἰταλίας μαχομένοις καὶ ἀποθνήσχουσιν ἀέρος καὶ φωτός, ἄλλου δὲ οὐδένος μέτεστιν --- où il y ἃ moins d'observation de la nature et moins de parallélisme. Le Fils de l’homme dans cet endroit ne signifie guère plus que « tandis que moi ». Il y a cependant, pour ceux qui savent, un contraste entre sa dignité messianique et son dénûment actuel. Il est touchant de penser que Jésus a enfin incliné sa tête sur la croix, κλίνας τὴν κεφαλήν (Jo, ΧΙΧ, Les De de Jésus, civumpe à un enthousiaste, destinées à le faire réfléchir, l’ont probablement découragé. La sévérité des Pères pour cet homme vint sans doute en grande partie du titre de scribe que lui donne Mt.
9:59
Chacune des formules de Mt. et de 1,0. ἃ sa vraisemblance. Dans Mt. celui 62. avtov (T S V) et non om. (H). qui parle est un disciple; il devait donc partir avec les autres, il demande un L délai (πρῶτον). Dans Le. c'est Jésus qui invite et l'autre demande un délai 4 (πρῶτον), Or, si le premier cas paraît beaucoup mieux à sa place dans Le. tirant de cette place mème toute sa physionomie, le second cas est plus naturel tel ‘ à que Mt. le rapporte : le voyage est fixé, un empéchement se présente; tandis qu'il paraît étrange que Jésus sur le chemin appelle précisément quelqu'un dont . le père vient de mourir. D'ailleurs ces petites modalités ne changent rien à la substance du fait. Peut-être dans Le. le premier cas a-t-il attiré un cas semblable, et dans Mt. au contraire le premier cas a-t-il été déplacé pour rejoindre le second. Clément d'Alex. (Sérom. in, 4) nomme tout uniment cet homme Philippe, comme s'il en était certain. Et en elfet il pouvait le savoir par une tradition. Sans doute pensait-il au diacre Philippe. L'appel du Seigneur est bref et formel, ce qui est d'autant plus remarquable qu'il passe dans un pays inconnu; c'est qu'il connaît la volonté de son Père et qu'il lit dans les cœurs. L'homme consent, mais il demande un délai. Il n'était pas chez lui, sans qu’on sache pourquoi (ce qu'explique dans Mt. sa situation de disciple), et demande à y retourner. — ἀπελθόντι attraction, pour ἀπελθόντα. Le. emploie selon son habitude le partic. coordonné au lieu de l’infinitif {ἀπελθεῖν Mt.). Le motif parait si légitime que plusieurs (encore Hahn) jugeant que le refus serait trop dur, l'entendent de demeurer auprès de son père jusqu’à sa mort. Dans ce sens ἀπελθόντι serait superflu, Le fils demande à s'éloigner ou à retourner chez lui, précisément pour ensevelir son père, donc pour un délai très court.
9:60
On comprend mieux dans Mt. que ce délai sait refusé, puisqu'on va s'embarquer, tandis que dans Le. le disciple doit aller annoncer le règne de Dieu. 1] n’a donc pas tant mis l’accent sur la nécessité de suivre Jésus immédiatement que sur la nécessité, pour un disciple, d'être dégagé de ses liens de famille. Sinon, il y en aura d’autres pour remplir le devoir qui s'impose. La réponse suppose un passage du sens spirituel au sens littéral. Ceux qui sont morts, c'est-à-dire qui n’ont aucune préoccupation de l’ordre divin (ef. xv, 32), auront à ensevelir ceux qui leur appartenaient et qui leur sont enlevés. Sur ce changement du figuré au littéral, cf. Jo. v, 21-29; x1, 25 5, (PL). Dans la ZaTW 1920, p. 96, M. Perles a cru reconnaitre dans Lc. (et dans Mt.) une faute de traduction d’après un texte non ponctué. Le grec représente en araméen pro ΝΥ ἼΡΩΣ ΝΔΊΩΘ P'aw. θάψαι suppose la lecture ap0? (pe‘al), tandis qu'il fallait lire ἽΞΡΩΣ (pa‘el) : « laisse les morts (Ὁ signe de l'accusatif) à l'ensevelisseur de ceux-ci ». Tout devient clair, mais trop clair, et banal. — où δέ, vocation spéciale; ἀπελθών répondant du tac au tac à ἀπελθόντι, mais dans une autre direction; διάγγελλε, répandre partout, plutôt que publier à haute voix. Il semble que le Sauveur pense déjà à la mission des disciples. Cette circonstance explique que l'élu devait tout sacrifier à cette vocation d'honneur. Et c’est peut-être aussi pourquoi cet épisode est ici placé dans Le., car on ne saurait douter que le futur apôtre ait obéi.
9:61
Le troisième cas, propre à Luc, est plus vulgaire. Ce troisième semble avoir aussi été invité. Luc l'indique, mais en variant la formule; c’est lui qui accepte de suivre, du ton de quelqu'un qui garde tout son sang-froid, et qui croit faire une demande toute naturelle. Il ÿ a, semble-t-il, une nuance entre ἐπίτρεψόν μοι πρῶτον (v. 59) et πρῶτον δὲ ἐπίτρεψον. Le δέ marque une réserve, — ἀποτάσσειν est toujours au moyen dans le N. T. Il a le sens de prendre congé des personnes (Mc. vi, 46; Act. xvir, 18. 21; 11 Cor. u, 143), comme en grec classique ἀσπάζεσθαί τινα, ou encore de renoncer aux choses (Vg.-Clém. renuntiare his quae). Mais pour renoncer à ses biens, l'homme n'avait qu'à ne plus y penser, et ἀποτάσσομαι ne signifie pas : « meitre en ordre ». Donc il pense à ceux qui sont chez lui (Tert.; frén.); οἵ. BGU πὶ, 884. (un) 12 (π|π| ap. J.-C.) πρὶν οὖν ἀπέλθῃς πρὸς Χαειρήμονα, ἀνά(δαινε) προς με, ἵνα σοι ἀποτάξομαι et P. Oxyrh. νει, 1070 (ur ap. J.-C. (MM.); l'accus. avec εἰς est simplement pour le datif comme 1v, 23; x, 7. Ge devoir, s'il y avait devoir, est beaucoup moins impérieux que dans le cas précédent, el sans doute la résolution de l’homme n'était pas de celles que rien ne peut ébranler.
9:62
Jésus répond par une phrase qui a le caractère d'un proverbe. Le laboureur qui veut tracer un sillon droit ne doit pas regarder autour de lui ni causer : ὃς ἔργου μελετῶν ἰθείαν αὔλαχ᾽ ἐλαύνοι μηκέτι παπταίνων μεθ᾽ ὁμήλικας, ἀλλ᾽ ἐπὶ ἔργῳ θυμὸν ἔχων (Hes. Opp. 443 ss.) : nisi incurvus praevaricatur (Pue, H. Ν. xviu, 19, 49). Deltrare, c'est sortir du sillon (lira). A plus forte raison ne faut-il pas regarder en arrière. De même pour le règne de Dieu. C'est regarder en arrière que de s’exposer aux séductions des anciens attachements ou même des souvenirs. — Βλέπων εἰς τὰ ὀπίσω, cf. xvir, 31; Jo. γι, 66; XVI, 6; Phil. ur, 13; cf. Gen. χιχ, 17. 26. — εὔθετος cf. Le. χιν, 35; Hab. vi, 7. Plummer 6 un principe des Pythagoriciens : εἰς τὸ ἐπιστρέ cius dans son commentaire d'Épictète. * Las Jésus ne dit pas à ce dernier : “ἀν vin péilier, -- > lu non plus : va-t-en. I! n'approuve pas qu'on se donne à lui de mat Le premier n'avait sans doute qu'un élan passager qui n'aurait pas a des soucis qui ne font pas augurer une âme entièrement de Dieu : Jésus n’insisie pas, cites Éde que te D changées [15 aient 816 admis. Le second avait an serupule très légitime, qui devait céder à un devoir plus urgent, auquel il s'engage sans plus hésiter.
9:1
Dopo la pesca miracolosa chiamato all'apostolato, seguì le vicende del collegio apostolico (Mt. 4, 18-20; Mc. 1, 16; Lc. 9, 1-11). Nei cataloghi degli apostoli è nominato sempre nella 1ª quaterna; al 2º posto da Mt. e Lc., al quarto da Mc. e Act. Nella narrazione evangelica, A. compare esplicitamente tre volte. …
APOSTOLI (GR. ἈΠΌΣΤΟΛΟΣ «INVIATO», DA ἈΠΟΣΤΈΛΛΩ)
… proseguimento e il completamento della sua missione redentrice (Mt. 28, 18-20; Io. 15, 16). Così Gesù chiamò «i dodici» (Mc. 3, 14; Mt. 10, 1), che scelse tra un numero imprecisato di discepoli (Lc. 6, 13). I «dodici» era una denominazione fissa: Mc. 6, 7 (Lc. 9, 1); Mt. 10, 5; 20, 17; 26, 14, ecc.; Act. 6, 2; ciò è provato soprattutto da I Cor. 15, 5, dove Paolo parla delle apparizioni del Risorto ai «dodici».
… Al ritorno, risucita la figlia di Giairo e guarisce la donna malata (Lc. 8, 40-56). Così termina il primo anno di vita pubblica: dal genn. 27 al genn. 28. I fatti narrati da Lc. 9, 1-17 si possono fissare con più esattezza nel tempo: la missione degli Apostoli dovette avvenire nel febbr. 28; quando essi tornano, G. moltiplica i pani per la prima volta ed è vicina …
… perché con lui non si può stabilire nessuna amicizia e verso di lui non può esservi sottomissione (cf. I Cor. 10, 20); è lecito invece scongiurarlo imperativamente, perché, in nome di Dio, non arrechi danno alcuno, spirituale o temporale (cf. Mc. 16, 17; Lc. 9, 1; 10, 19; Act. 19, 13). Questo s. si chiama propriamente esorcismo (v.). …
9:4
APOSTOLI (GR. ἈΠΌΣΤΟΛΟΣ «INVIATO», DA ἈΠΟΣΤΈΛΛΩ)
… esprime soltanto in un annuncio, ma anche nella sconfitta delle forze demoniache nel mondo, come d'altra parte il semplice saluto di pace, dato dai « dodici » a quelli che accettano il loro annunzio, si trasforma in benedizione (Mt. 10, 13; Mc. 6, 10; Lc. 9, 4 sg.). …
9:5
APOSTOLI (GR. ἈΠΌΣΤΟΛΟΣ «INVIATO», DA ἈΠΟΣΤΈΛΛΩ)
… Barn., 8, 3; cf. Mc. 6, 11 e Lc. 9, 5; Mt. 13, 9 e parall.). …
9:7
ANTIPA (ANTIPAS: FORMA CONTRATTA DI ANTIPATER, ἈΝΤΊΠΑΤΡΟΣ), JULIUS HERODES
… In un primo tempo desiderava vedere Gesù, credendolo il Battista redivivo (Lc. 9, 7-9); poi, intravedendolo un nuovo pericolo, da alcuni farisei lo fece minacciare di morte se non lasciava la Galilea (Lc. 13, 31-33). Pilato glielo inviò quale suddito durante il processo, …
B. fosse risuscitato e operasse prodigi nella persona di Gesù (Lc. 9, 7-9; Mc. 6, 14-16). Il delitto di Antipa, secondo Fl. Giuseppe (Antiq. …
… Il castello riceve un fiero colpo nell'assedio di Lucilio Basso nel 57 d. C. Ciò che rese celebre M. è la decapitazione di s. Giovanni Battista (v.), ivi avvenuta per ordine di Erode Antipa, padrone della fortezza, per suggerimento di Erodiade (Mt. 14, 1-12; Mc. 6, 17-29; Lc. 9, 7-9). Il posto è chiaramente menzionato da Fl. Giuseppe (Antiq. …
Erode (v.) il Grande e suo fratello Fasaele ebbero da Antonio il titolo di t. (rispettivamente della Galilea e della Giudea) fin dal 41 a. C. T. è nel Nuovo Testamento il titolo ordinario di Erode Antipa (Mt. 14, 1; Lc. 3, 1. 19; 9, 7; Act. 13, 1), chiamato però talvolta anche re (Mt. 14, 9; Mc. 6, 14. 22. 25 sgg.), certo secondo l'uso popolare; Lc. 3, 1 dà lo stesso titolo di t. ad Erode Filippo, figlio di Erode …
9:8
… Gesù, confutato l'errore dei sadducei (Mt. 22, 23-33), confermò ampiamente l'insegnamento dei farisei (cf. IV Esd. 7, 32) e dei migliori israeliti (Mt. 10, 28; 14, 2; Lc. 9, 8; 14, 14) soprattutto nel colloquio con Marta: « Tuo fratello risorgerà. …
9:10
APOSTOLI (GR. ἈΠΌΣΤΟΛΟΣ «INVIATO», DA ἈΠΟΣΤΈΛΛΩ)
L'obbligo di rendere conto del lavoro apostolico (Mc. 6, 30; Lc. 9, 10; 10, 17) viene ora fissato per la seconda venuta di Cristo (I Cor. 4, 4; Phil. 1, 6, 10 sg.). …
BETHSAIDA (ARAMAICO: « CASA DELLA PESCA »)
BETHSAIDA (aramaico: « casa della pesca »). - Località di Galilea, patria di Filippo, Andrea e Pietro (Io. 1, 44; 12, 21). In Mc. 8, 23, 26, B. è presentata come villaggio; altrove nei Vangeli è denominata « città ». Nelle sue vicinanze avvenne la prima moltiplicazione dei pani (Lc. 9, 10). Fu spesso visitata da Gesù che vi predicò e compì parecchi miracoli; ma restò ostinatamente incredula e fu anatemizzata (Mt. 11, 21).
… 27 al genn. 28. I fatti narrati da Lc. 9, 1-17 si possono fissare con più esattezza nel tempo: la missione degli Apostoli dovette avvenire nel febbr. 28; quando essi tornano, G. moltiplica i pani per la prima volta ed è vicina la festa di Pasqua: cf. Lc. 9, 10 con Io. 6, 4. Il viaggio di G. a Gerusalemme per la festa di Pasqua o Pentecoste del 28, in cui risana il paralitico della piscina di Bethsaida (Io. 5), segna la divisione tra la prima …
MOLTIPLICAZIONE DEI PANI. - La rappresentazione del miracolo della m. dei pani e dei pesci narrata dai quattro Evangelisti (Mt. 14, 13-21; Mc. 6, 32-44; Lc. 9, 10-17; Io. 6, 1-13) fu rappresentata ben presto nell'arte funeraria cristiana primitiva.
9:16
FRACTIO PANIS (ἘΛΑ͂ΣΙΣ ΤΟΥ͂ ΔΡΥ͂ΣΟΥ)
Quest'uso fu adottato da Gesù, che come capo di una nuova famiglia spirituale spezzò il pane davanti alla folla da lui sfamata nel miracolo della moltiplicazione (Mt. 14, 19; 15, 36; Mt. 6, 41; 8, 6; Lc. 9, 16; Io. 6, 11). Alla vigilia della sua morte ripeté il rito nell'istituzione della Eucaristia (Mt. 26, 26; Mt. 14, 22; Lc. 22, 19; I Cor. 11, 24), che s. Paolo chiama « panis quem frangimus …
9:18
Dal punto di vista grammaticale questa interpreta-zione dell'espressione semitica può essere giustificata; tanto più che in alcuni passi paralleli dei Sinottici la formula è sostituita con «io» (cf. Mt. 5, 11 con Lc. 6, 22; Mt. 10, 32 con Lc. 12, 8; Mt. 16, 31 con Mc. 8, 27 e Lc. 9, 18; Mt. 16, 21 con Mc. 8, 31 e Lc. 9, 22; Mt. 19, 28 con Lc. 22, 29; Mt. 20, 28 con Mc. 10, 45 e Lc. 22, 27).
La seconda parte del ministero di Galilea va dall'estate 28 fino alla festa dei Tabernacoli (ott. 28: Mc. 7, 1-9, 30; Lc. 9, 18-50; p. 51-18, 30).
… figlia di Jair e l'emorroissa (Mt. 8,23 - 9, 26 = Mc. 4,35 - 5,43 = Lc. 8, 22-56); la confessione di Pietro, la prima predizione della Passione, la trasfigurazione, il lunatico, la seconda predizione della Passione (Mt. 16,13 - 17,22 = Mc. 8,27 - 9,32 = Lc. 9, 18-45).
9:20
… Accanto alla forma integra tradizionale ὁ χριστός Κυρίου (Θεοῦ), che permane solo negli scritti lucani (Lc. 2, 26; 9, 20 [cf. Mt. 16, 16]; Act. 3, 18; 4, 26), appare nei Vangeli (come già in Ps. Salom. 17, 32; cf. Eccl. gr. 46, 19) Χριστός Κύριος (Lc. 2, 11), titolo in cui la messianità culmina …
PRIMATO DI SAN PIETRO E DEL ROMANO PONTEFICE
Pietro stesso aveva coscienza della sua posizione, poiché è lui generalmente che parla a nome di tutti (Mt. 14, 28; 15, 15; 16, 16-22; 17, 4; 18, 21; 19, 27; 26, 33; Mc. 8, 29; 10, 28; 11, 21; 14, 29; Lc. 8, 45; 9, 20; 9, 33; 12, 41; 18, 28; 22, 31; Io. 6, 68; 13, 6-10, 36). La particolare posizione di Pietro non si può attribuire alla sua anzianità (non c'è motivo per crederlo il più vecchio), …
9:22
… dell'espressione semitica può essere giustificata; tanto più che in alcuni passi paralleli dei Sinottici la formula è sostituita con «io» (cf. Mt. 5, 11 con Lc. 6, 22; Mt. 10, 32 con Lc. 12, 8; Mt. 16, 31 con Mc. 8, 27 e Lc. 9, 18; Mt. 16, 21 con Mc. 8, 31 e Lc. 9, 22; Mt. 19, 28 con Lc. 22, 29; Mt. 20, 28 con Mc. 10, 45 e Lc. 22, 27).
9:23
Voce e concetto etico esclusivamente cristiano, l'a. si fonda sulla ben nota frase del Salvatore (Mt. 16, 24; Mc. 8, 34; Lc. 9, 23): «Si quis vult venire post me, abnegat semetipsum et tollat crucem suam cotidie». Ἀπαρνεῖσθαι ἑαυτὸν è la sintesi, in forma di paradosso, della conversione o μετὰνοια, il cui fine …
Caratteristica dell'a. evangelica è l'abnegazione (v.), nell'ilare accettazione della sofferenza purificatrice, preferendo Cristo alle persone più care (Mt. 10, 37; Lc. 9, 23; 14, 26), sacrificando se stesso e le proprie membra e la stessa vita per Lui, fra le continue persecuzioni che attendono i suoi seguaci (Mt. 10, 16 sgg.; Mc. 8, 35). Occorre quindi …
… 7, 10; I Pt. 2, 19; Apoc. 7, 17; 21, 4). Il Messia viene a consolare gli affliti (Is. 61, 2 «ἀνάω», Settanta τοὺς πενθοῦντας; cf. Is. 25, 8). Condizione della felicità eterna, la croce di Cristo reca sin d'ora «pace e gaudio» (cf. Mt. 10, 38; 16, 24; Lc. 9, 23; 14, 27; I Cor. 1, 17 sg.; Gal. 6, 14).
… 25-40); l'obbedienza perfetta (v.), o spontanea subordinazione della volontà a quella di altri, nelle parole che esprimono l'abnegazione (v.): « Se uno vuol venire dietro a me, rinneghi se stesso, prenda ogni giorno la sua croce e mi segua » (Mt. 16, 24; Lc. 9, 23); e così pure in quelle che invitano alla fedele sequela (Mt. 19, 21), essendo il discepolato un conformarsi alle direttive del maestro, o inculcano il volontario servire (Mt. 20, …
Tali concezioni sono fondamentalmente erronee perché contrarie al concetto evangelico del regno di Dio in terra, in cui ci saranno sempre sofferenze (Mt. 5, 11; Lc. 9, 23; Io. 15, 20; Act. 14, 25; Rom. 8, 29) e imperfettono (Mt. 13, 24-30, 47; Lc. 10, 3). L'opinione del Chaubaty è da ritenere un grave errore, poiché nega quanto è definito …
… dietro alle tue passioni e allontanati dalle tue voglie » (Eccl. 18, 30). Nel Nuovo Testamento l'insegnamento di Gesù e dei suoi Apostoli è esplicito: « Se uno vuol venire dietro a me, rinneghi se stesso, prenda ogni giorno la sua croce e mi segua » (Lc. 9, 23; cf. Io. 12, 24; Mt. 22, 37; Mc. 8, 35, ecc.). …
RELIGIONI, STUDIO COMPARATO DELLE
… presso gli esicasti primitivi, sospensione della respirazione e fissazione dello sguardo sull'ombelico (donde il nome di onfalotropi; v. esticasmo); nei mistici cattolici, normalmente, una preparazione ascetica rigorosa mediante la «rinuncia» perfetta (Lc. 9, 23) e il dono totale del cuore; preparazione, tuttavia, punto efficace di per se stessa, perché questi favori, dicono essi, Dio li concede a chi e quando gli piace, magari durante le …
9:24
… Così essa indica spesso la vita stessa, talvolta il vivente (Mc. 3, 4; Rom. 2, 9; ecc.) e perfino sembra sostituire semplicemente il pronome riflessivo (Mt. 10, 39; cf. Lc. 9, 24-25; ecc.).
messo la salvezza dell'anima a chi perde la vita per lui (Lc. 9,24; Mt. 10,39; Io. 12, 25). È necessario il pentimento dei peccati, perché senza il pentimento nessun peccato può essere perdonato.
9:25
RELIGIONI, STUDIO COMPARATO DELLE
… Perciò, molto di frequente, i motivi regolatori della scelta non determinano soltanto una « sublimazione » del complesso subcosciente, ma una « trasformazione »; e una trasformazione totale quando questi motivi portano alla decisione di « rinunciare a se stessi » (Lc. 9, 25), cioè a sostituire al culto dell'« io » l'amore e il servizio di un altro, nel caso del cristianesimo l'amore e il servizio di un legislatore sovranamente perfetto (J. Nuttin, Psychologie …
9:26
… rigorosa riparazione (Mt. 5, 25). La sola mira interessata condannata da Gesù Cristo è quella che fa dei beni di quaggiù lo scopo unico ed ultimo dell'agire umano (Mt. 6, 1-6); che considera il male fisico come il supremo male da temersi (Mt. 10, 28; Lc. 9, 26). Sulle orme del pensiero di Gesù Cristo si mantenne pure quello della Chiesa. …
… Matthieu, pp. 205, 507 sg.; Luc., p. 572 sg.; A. Feuillet, in Nouvelle revue théol., 71 [1949], pp. 701-707; F. Prat, J. C., II, p. 349). In Mt. 16, 27 sg. si parla dell'affermazione della Chiesa: la venuta del Figlio dell'uomo (come Dan. 7, 13 sg.). Lc. 9, 26 sg., venuta del Regno di Dio cioè la Chiesa, come organizzazione esterna, definitivamente distinta dalla Sinagoga (Lagrange, Matthieu, p. 233; Luc. 269 sg.; Spadafora, pp. 17 sgg., 25 sgg.). …
2. Circostanze del g. d. universale. — Il giudice sarà l'Uomo-Dio (Io. 5, 22; Act. 10, 42; Rom. 14, 10; II Cor. 5, 10), che apparirà dall'alto dei cieli, preceduto dalla Croce (Mt. 24, 30), circondato da schiere di angeli e di santi (Mt. 24, 31; Mc. 8, 38; Lc. 9, 26; I Thess. 3, 13; II Thess. 1, 7), in un alone luminoso di nubi e di fuoco (Mt. 25, 30; 26, 64; Mc. 13, 26; 14, 62; Lc. 21, 27; Act. 7, 30; I Thess. 4, 17; II Thess. 1, 8), seduto in …
II. S. DELLA FEDE. - Simulare la fede, equivale a negarla: il che non è mai lecito (Mt. 10, 33; Lc. 9, 26; Rom. 10, 10). Non v'è però nessuna negazione di fede, quando la si dissimula (v. FEDE).
… Sotto quale influsso, se non quello del Maestro incomparabile, nel quale hanno finito per riconoscere il Figlio prediletto del Padre (Mt. 3, 17; Mc. 1, 11; Lc. 3, 22; Mt. 17, 5; Mc. 9, 6; Lc. 9, 35), il suo eguale (Mt. 11, 27), il Giudice dell'ultimo giorno (Mt. 16, 27; Mc. 8, 38; Lc. 9, 26; Mt. 11, 21; Mc. 10, 37), il maestro che ha loro imposto la più stretta fedeltà al suo insegnamento (Mt. 28, 19-20; Mc. 15, 16, ecc.)?
9:27
RUSIA; cf. Mt. 16, 28; Lc. 9, 27; Mc. 9, 1: il ritorno del
9:28
… preghiera, sofferenze di Cristo, universalismo, Spirito Santo, povertà e ascetismo), trasposizioni (per verisimiglianza, simbolismo, ordine letterario o paralleli logici) e introduce insinuazioni (p. es., sul carattere notturno della Trasfigurazione: Lc. 9, 28-37).
PRIMATO DI SAN PIETRO E DEL ROMANO PONTEFICE
… Egli è uno dei tre scelti ad assistere alla guarigione della figlia di Giairo (Mc. 5, 37), alla Trasfigurazione (Mt. 17, 1-8; Mc. 9, 1-8; Lc. 9, 28-36) e all'agonia di Gesù (Mt. 26, 37; Mc. 4, 33); è uno dei due mandati a preparare la Pasqua (Lc. 22, 8), anzi è sempre nominato primo tra questi. …
Si veda pure il racconto della Trasfigurazione (Mt. 17, 1-13 = Mc. 9, 1-12 = Lc. 9, 28-36). Degne di nota sono pure certe uniformità in costrutti rari, come ἀπεκρίμενο invece del più comune ἀπεκρίθη (Mt. 27, 12 = Mc. 14, 61 = Lc. 23, 9), in citazioni del Vecchio Testamento …
TRASFIGURAZIONE (GR. ΜΕΤΑΜΌΡΦΩΣΙΣ)
… Discendendo dal monte, Gesù richiede agli Apostoli il silenzio su quanto hanno veduto e sentito. Lc. 9, 28-36 limita qui il suo racconto; mentre Mt. 17, 1-13, con Mc. 9, 1-12, vi aggiunge la questione, suscitata dai discepoli, sulla seconda venuta di Elia. …
9:31
GIOVANNI, APOSTOLO, EVANGELISTA, SANTO
Parte 2ª. Cristo manifesta la sua gloria con la sua « uscita » (ἔξοδος: Lc. 9,31) avvenuta a Gerusalemme: (13-17) fra i discepoli; (18-19) fra i nemici; (20) risuscitato — Clausola dell'Evangelista (20,30 sg.). …
9:33
PRIMATO DI SAN PIETRO E DEL ROMANO PONTEFICE
Pietro stesso aveva coscienza della sua posizione, poiché è lui generalmente che parla a nome di tutti (Mt. 14, 28; 15, 15; 16, 16-22; 17, 4; 18, 21; 19, 27; 26, 33; Mc. 8, 29; 10, 28; 11, 21; 14, 29; Lc. 8, 45; 9, 20; 9, 33; 12, 41; 18, 28; 22, 31; Io. 6, 68; 13, 6-10, 36). La particolare posizione di Pietro non si può attribuire alla sua anzianità (non c'è motivo per crederlo il più vecchio), né a priorità …
9:35
… J. Buxtorf, G. Dalman, B. W. Bacon, P. Billerbeck riallacciano (senza fondamento) alla b. q. la «voce dal cielo» a Gesù di Mt. 3,17 (Mc. 1, 11; Lc. 3, 22) e Mt. 17,5 (Mc. 9, 7; Lc. 9, 35) e Io. 12, 28, la «voce» a Paolo e a Pietro (Act. 9,4 [22,7]; 26,14]; 10,13, 15), e Apoc. 10, 4-8; 18,4.
… Nella S. Scrittura tale verità è insegnata esplicitamente: «Ipsum audite» (Mt. 17, 5; Mc. 9, 6; Lc. 9, 35; II Pt. 1, 17), «Veni, sequere me» (Mt. 8, 22; 9, 9; 19, 21; Mc. 2, 14; 9, 6; 10, 21). Anche s. Paolo invita i fedeli ad imitare lui, come egli ha imitato il Cristo (I Cor. …
… Sotto quale influsso, se non quello del Maestro incomparabile, nel quale hanno finito per riconoscere il Figlio prediletto del Padre (Mt. 3, 17; Mc. 1, 11; Lc. 3, 22; Mt. 17, 5; Mc. 9, 6; Lc. 9, 35), il suo eguale (Mt. 11, 27), il Giudice dell'ultimo giorno (Mt. 16, 27; Mc. 8, 38; Lc. 9, 26; Mt. 11, 21; Mc. 10, 37), il maestro che ha loro imposto la più stretta fedeltà al suo …
9:37
22-28; Lc. 6, 18-19; 7, 21; 9, 37-44; 13, 12-17; ecc.).
… 1-20; Mt. 8, 28-34; Lc. 8, 26-39; in bocca all'i. è anticipata la confessione di Pietro); la fanciulla i. sirofenicia (Mc. 7, 24-30; Mt. 15, 21-28; Gesù opera secondo la preghiera e la persuasione della donna); l'epiletto i. (Mc. 9, 18-29; Mt. 17, 14-21; Lc. 9, 37-42; Gesù riconosce la presenza del demonio).
LUNATICO (ΣΕΛΓΝΙΑΖΌΜΕΝΟΣ, DA ΣΕΛΉΝΗ «LUNA»)
… Il fatto è narrato dai tre Sinottici (Mt. 17, 15, tra i sintomi del male, scrive: σελγνιάζεται «lunaticus est»; Mc. 9, 14-29 dà maggiori particolari; Lc. 9, 37-43 segue una via di mezzo). …
9:38
… Egli conferisce il potere di scacciarli ai suoi apostoli, i quali alcune volte se ne valgono con tutta facilità (Mc. 6, 13; Lc. 10, 17), mentre altre volte non riescono a farsi ubbidire dai d. più maligni, che non si discacciano se non con il digiuno e con la preghiera (Mt. 17, 14-20; Mc. 9, 15-28; Lc. 9, 38-40).
9:39
… lunatico epilettico (Mt. 4, 24; 17, 14); nelle differenti forme di paralisi e contratture localizzate (Lc. 13, 11-16), di cecità, sordità, mutismo (Mt. 9, 32; 12, 22; Mc. 7, 32; 9, 24) e del colpito da crisi di agitazione maniacale (Mc. 1, 26; 9, 17-21; Lc. 9, 39).
9:46
… Quindi, rivolto ai discepoli che s'illudevano egualmente (Dan. 7, 13) sulla gloria temporale del Messia (Lc. 9, 46 sgg.; ecc.), predice loro le gravi persecuzioni che li attendono dopo la sua morte. …
… Tutto ciò motiva il richiano alla f., come simbolo di determinate ed amabilissime qualità, soprattutto docilità ed umiltà, che forma l'oggetto di un altro brano evangelico, ugualmente parallelo di Mt. 18,1-5; Mc. 9,32-36; Lc. 9,46-48; e dà ancora spiegazione della durezza di linguaggio usato contro i corruttori di fanciulli, da Gesù stesso, che, pur tanto mite, arrivò a dire che essere affogati in mare con una …
9:48
… fanciulli (ὡς τὰ παῖδε), non entrerete nel Regno dei cieli» (Mt. 18, 3; cf. Mc. 10, 15), «Lasciate che i fanciulli vengano a me, poiché proprio di loro è il Regno dei cieli» (Mt. 19, 14), «Chi è il più piccolo fra tutti voi, questi è il più grande» (Lc. 9, 48). S. Pietro raccomandava di essere «come bambini di fresco nati, senza inganno, bramosi del latte spirituale purissimo» rigettando «ogni malizia, ogni frode, ogni specie d'ipocrisia, …
9:49
… fervida eloquenza (Origene, M. Chladen, F. Zorell è incerto); si suol vedervi un'allusione al carattere impetuoso dei due fratelli, che (come Elia: II Reg. 1, 10-14) volevano far cadere « il fuoco del cielo » sugli inospitali Samaritani (Lc. 9, 54; cf. 9, 49 e Mc. 9, 38). I Padri vi vedono un'allusione alla predicazione giovannea, da Origene chiamata « tuono intellettuale » (νοητὴ βροντὴ: Philoc. 15, 18: PG 14, 1313; cf. C. Cels. …
GIOVANNI, APOSTOLO, EVANGELISTA, SANTO
… Nonostante il suo zelo disordinato (Lc. 9,49, 54) e la sua ambizione (Mc. 10,35), non solo fu uno dei tre apostoli più intimi del Maestro, ma fu colui «che Gesù amava»; nella Cena, giacendo a destra di Gesù, si chinava (ὁνοπεσία) …
9:51
… Qui Luca inserisce la sezione detta «il viaggio» (Lc. 9, 51-18, 30), i cui fatti dovettero avvenire, almeno in parte, nel viaggio di G. a Gerusalemme per la festa dei Tabernacoli (Io. 7, 2), nel soggiorno di G. in Perea prima e dopo la festa della …
Dopo questa fase in Galilea, L. descrive la salita di Gesù verso Gerusalemme, in una lunga sezione dove si possono ritrovare gli indizi di tre viaggi successivi verso la Città santa (Lc. 9, 51-13, 21; 13, 22-17, 10; 17, 11-19, 46). Ma rimane molto discreto sulla topografia e la cronologia, di cui non bisognerebbe aumentare qui l'importanza. …
9:52
… corregge e con sapiente progressione li introduce nel mistero della sua vita e della sua missione, assuefacendoli al pensiero della Passione (Mt. 16, 21-23); li mette in guardia dallo spirito del farisaismo (ibid. 16, 6-12); mira a formarli alla bontà (Lc. 9, 52-56), al distacco (Mt. 10, 9-10). Predice loro le persecuzioni (Mt. 10, 16-25) (contro tutti i discepoli di G.); ma insieme infonde loro coraggio e la coscienza della loro dignità: è lui …
… Per il loro carattere impetuoso i due fratelli G. e Giovanni ebbero da Gesù il soprannome di «figli del tuono» (v. BOANERGES): Mc. 3, 17; invocarono fuoco dal cielo sui Samaritani (Lc. 9, 52-56), ambirono i primi posti (Mc. 10, 35-40; cf. Mt. 20, 20-23).
… possibilità di ricevere indicazioni preziose provenienti da ambienti giovannei (ibid. 9, 54), da Pietro (ibid. 22, 8), da Cleophas (ibid. 24, 18), dal diacono Filippo (Act. 21, 8), particolarmente al corrente di quanto riguardava la Samaria (Act. 8, 5-8; Lc. 9, 52-56; 17, 11-19). Le pie donne (Lc. 8, 2-3; 23, 55), Marta e Maria (ibid. 10, 38) hanno potuto informarlo di episodi che specialmente le riguardavano. …
9:53
senti scientes quod mortua esset (Lc. 9, 53); Lazzaro, morto e chiuso nella tomba da quattro giorni, è ormai un cadavere in piena putrefazione (iam foetet: ibid. 11, 39).
9:54
… intendersi della fervida eloquenza (Origene, M. Chladen, F. Zorell è incerto); si suol vedervi un'allusione al carattere impetuoso dei due fratelli, che (come Elia: II Reg. 1, 10-14) volevano far cadere « il fuoco del cielo » sugli inospitali Samaritani (Lc. 9, 54; cf. 9, 49 e Mc. 9, 38). I Padri vi vedono un'allusione alla predicazione giovannea, da Origene chiamata « tuono intellettuale » (νοητὴ βροντὴ: Philoc. 15, 18: PG 14, 1313; cf. C. Cels. …
L. ha attinto, almeno mediatamente, nel tesoro dei ricordi di Maria (Lc. 2, 19, 51). Ha avuto la possibilità di ricevere indicazioni preziose provenienti da ambienti giovannei (ibid. 9, 54), da Pietro (ibid. 22, 8), da Cleophas (ibid. 24, 18), dal diacono Filippo (Act. 21, 8), particolarmente al corrente di quanto riguardava la Samaria (Act. 8, 5-8; Lc. 9, 52-56; 17, …
9:57
Nella dottrina evangelica l'abnegazione (v.) è requisito fondamentale (Mt. 16, 24): la r., requisito preliminare, ne è l'indispensabile propedeutica; chiunque tentenni dinanzi alle r. richieste dalla Grazia non riuscirà a seguire Cristo nella via dell'abnegazione (Lc. 14, 33; 9, 57-62). Infatti l'abnegazione, « rifiuto » (ἀπόργησις), opposto alla persona stessa dell'asceta, cioè alla volontà propria, al desiderio di soddisfazione naturale, esercizio del tutto interiore …
9:58
… mondano; Lc. 6, 24, aggiunge la maledizione ai ricchi: Gesù è avverso ai ricchi perché combatte il mondo, il cui fasto e potenza contrastano col Regno di Dio (I Cor. 1, 26-28) e saranno annientati (Io. 16, 33; Apoc. 18, 10-19). Gesù, poverissimo (Mt. 8, 20; Lc. 9, 58), glorifica ed esige la povertà (Mt. 19, 21; Lc. 12, 33; 18, 22) in cambio del Regno (Mt. 13, 44, 46), essendo la ricchezza, fulcro della potenza terrena, effetto e causa del peccato …
RELIGIONE (NEL DIRITTO CANONICO)
q. 184, a. 1, ad 2). Ma Gesù Cristo stesso con le parole (Mc. 19, 21; 11, 12) e con l'esempio (ibid. 8, 20; Lc. 9, 58) ha dimostrato che si può amare il Padre dei cieli con modi e vie diverse. …
… Theol., 2ª-2ª, q. 184, a. 1), adempendo non solo i comandamenti del Signore, ma anche i suoi consigli di povertà, castità e obbedienza (Mt. 29, 21; 19, 14; 8, 20; Lc. 9, 58). Tale atto riassume in un'unica offerta tutta la vita di un uomo, orientandone a Dio ed alla sua gloria tutte le opere successive, in una forma diversa da quella dei semplici cristiani. …
9:59
… Le parole a volte tanto rigide (cf. Lc. 9, 59 sg.) inculcano che nella conversione a Dio vale il principio: tutto o nulla (cf. ibid. 9, 62), perché Cristo non soltanto predica la « metanoia », ma la rappresenta in sé (nella « forma …
… (Lc. 5, 20) perfeziona e completa la legge di Dio (Mt. 5, 21), è padrone del sabato (Mt. 12, 8; Mc. 3, 1), è giudice di tutti gli uomini e promette la vita eterna a chi lo ama sopra tutte le cose (Mt. 7, 22 e 25, 31; 8, 21 e 10, 37; 19, 21; Lc. 9, 59 e 6, 22; Mc. 10, 21); soltanto il Figlio conosce il Padre perfettamente, come il Padre conosce il Figlio (Mt. 11, 27 e Lc. 10, 22). Il grido di Pietro: « Tu sei il Cristo, Figlio …
9:62
… Le parole a volte tanto rigide (cf. Lc. 9, 59 sg.) inculcano che nella conversione a Dio vale il principio: tutto o nulla (cf. ibid. 9, 62), perché Cristo non soltanto predica la « metanoia », ma la rappresenta in sé (nella « forma servi » accettata per noi) e in tutta la sua vita di incondizionata obbedienza verso il …
… La S. Scrittura esorta alla p., unendola alla pazienza come condizione per giungere al premio (cf. Eccli. 5, 12; Mt. 10, 22; 24, 13; Lc. 21, 19; Hebr. 3, 6; 10, 36; Iac. 5, 11; Apoc. 2, 10), e condanna chi, iniziata un'opera buona, recede (Lc. 9, 62). Ma come virtù soprannaturale, che dispone l'anima a continuare nel bene meritevole di premio divino, esige la Grazia, almeno abituale (Sum Theol., 2a-2ac, q. 137, a. 4).
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.