He answereth the tempting Pharisees (and againe his disciples afterward) that the case of a man with his wife shalbe (as in the first institution) vtterly indissoluble. 13 He blesseth children. 17 He sheweth what is to be done to get life euerlasting. 21 What also for a rich man, to be perfect: 2• as also what passing reward they shal haue that doe so in time of persecution. 32 He reuealeth more to his Disciples touching his Passion: 35 bidding the two ambitious suiters to thinke rather of suffering with him: 41 and teaching vs in the rest of his Disciples, not to be greeued at our Ecclesiastical Superiours, considering they are (as he was him self) to toile for our saluation. 46 Then going out of Iericho, he giueth sight to a blinde man.
1And rising up from thence, he cometh into the coasts of Judea beyond the Jordan: and the multitude flocked to him again. And as he was accustomed, he taught them again.E partitosi da quel luogo, andrai confini della Giudea di là dal Giordano: e si radunaron di nuovo in torno a lui le turbe: e di nuovo al suo solito le istruiva.AND rising vp thence, he commeth into the coastes of Ievvrie beyond Iordan: and the multitudes assemble againe vnto him. and as he vvas accustomed, againe he taught them.Et inde exsurgens venit in fines Judææ ultra Jordanem: et conveniunt iterum turbæ ad eum: et sicut consueverat, iterum docebat illos. 2And the Pharisees coming to him asked him, tempting him: Is it lawful for a man to put away his wife?E accostatisi i Farisei gli domandavano, per tentarlo: Se fosse lecito al marito di ripudiare la moglie.And the Pharisees comming neere, asked him, Is it lavvful for a man to dimisse his vvife? tempting him.Et accedentes pharisæi interrogabant eum: Si licet vero uxorem dimittere: tentantes eum. 3But he answering, saith to them: What did Moses command you?Ma egli rispose, e disse loro: Che ha comandato a voi Mosè?But he ansvvering, said to them, Vvhat did Moyses commaund you?At ille respondens, dixit eis: Quid vobis præcepit Moyses ? 4Who said: Moses permitted to write a bill of divorce and to put her away.Ripigliaron essi: Mosè ha per messo di scrivere il libello del ripudio, e rimandarla.Who said, Moyses permitted to vvrite a bil of diuorce, and to dimisse her.Qui dixerunt: Moyses permisit libellum repudii scribere, et dimittere. 5To whom Jesus answering, said: Because of the hardness of your heart, he wrote you that precept.E Gesù rispose loro, e disse: A riguardo della durezza del vostro cuore dette egli a voi questo precetto.To vvhom IESVS ansvvering, said, For the hardnes of your hart he vvrote you this precept.Quibus respondens Jesus, ait: Ad duritiam cordis vestri scripsit vobis præceptum istud: 6But from the beginning of the creation, God made them male and female.Ma al principio della creazione Dio formò l'uomo maschio, e femmina.but from the beginning of the creation God made them male and femal.ab initio autem creaturæ masculum et feminam fecit eos Deus. 7For this cause, a man shall leave his father and mother and shall cleave to his wife.Per questo abbandonerà l'uomo il padre, e la madre, e starà unito a sua moglie:For this cause, man shal leaue his father and mother: and shal cleaue to his vvife,Propter hoc relinquet homo patrem suum et matrem, et adhærebit ad uxorem suam:
8And they two shall be in one flesh. Therefore now they are not two, but one flesh.E i due saranno una sola carne. Per la qual cosa già non son due, ma una sola carne.and they tvvo shal be in one flesh. therfore novv they are not tvvo, but one flesh.et erunt duo in carne una. Itaque jam non sunt duo, sed una caro. 9What therefore God hath joined together, let no man put asunder.Non divida pertanto l'uomo quel, che Dio ha congiunto.That therfore vvhich God hath ioyned together, let not man separate.Quod ergo Deus conjunxit, homo non separet. 10And in the house again his disciples asked him concerning the same thing.E in casa di nuovo i suoi discepoli lo interrogarono sopra la medesima cosa.And in the house againe his Disciples asked him of the same thing.Et in domo iterum discipuli ejus de eodem interrogaverunt eum. 11And he saith to them: Whosoever shall put away his wife and marry another committeth adultery against her.Ed egli disse loro: Chiunque rimanderà la sua moglie, e ne prenderà un'altra, commette adulterio contro di essa.And he saith to them, Whosoeuer dimisseth his vvife and marrieth an other: committeth aduoutrie vpon her.Et ait illis: Quicumque dimiserit uxorem suam, et aliam duxerit, adulterium committit super eam. 12And if the wife shall put away her husband and be married to another, she committeth adultery.E se la moglie ripudia il marito, e ne sposa un altro, commette adulterio.And if the vvife dimisse her husband, and mary an other, she committeth aduoutrie.Et si uxor dimiserit virum suum, et alii nupserit, mœchatur. 13And they brought to him young children, that he might touch them. And the disciples rebuked them that brought them.E li presentavan dei fanciullini, affinchè li toccasse: ma i discepoli sgridavano coloro, che glieli presentavano.And they offered to him yong children, that he might touche them. And the Disciples threatened those that offered them.Et offerebant illi parvulos ut tangeret illos. Discipuli autem comminabantur offerentibus. 14Whom when Jesus saw, he was much displeased and saith to them: Suffer the little children to come unto me and forbid them not: for of such is the kingdom of God.La qual cosa avendo veduto Gesù, ne fu altamente disgustato, e disse loro: Lasciate, che i piccoli vengano da me, e nol vietate loro: imperocché di questi tali è il regno di Dio.Whom vvhen IESVS savv, he tooke it il, and said to them, Suffer the little children to come vnto me, and prohibit them not. for the kingdom of God is for such.Quos cum videret Jesus, indigne tulit, et ait illis: Sinite parvulos venire ad me, et ne prohibueritis eos: talium enim est regnum Dei.
15Amen I say to you, whosoever shall not receive the kingdom of God as a little child shall not enter into it.In verità vi dico, che chiunque non riceverà il regno di Dio come fanciullo, non entrerà in esso.Amen I say to you: Whosoeuer receiueth not the kingdom of God as a litle childe, shal not enter into it.Amen dico vobis: Quisquis non receperit regnum Dei velut parvulus, non intrabit in illud. 16And embracing them and laying his hands upon them, he blessed them.E stringendoseli al seno, e imponendo loro le mani, li benediceva.And embracing them, and imposing hands vpon them, he blessed them.Et complexans eos, et imponens manus super illos, benedicebat eos. 17And when he was gone forth into the way, a certain man, running up and kneeling before him, asked him: Good Master, what shall I do that I may receive life everlasting?E nell'uscir, che faceva per mettersi in viaggio, corse da lui un tale, e inginocchiatosi gli domandò: Maestro buono, che farò per acquistare la vita eterna?And vvhen he vvas gone forth in the vvay, a certaine man running forth and kneeling before him asked him, Good Maister, vvhat shal I doe that I may receiue life euerlasting?Et cum egressus esset in viam, procurrens quidam genu flexo ante eum, rogabat eum: Magister bone, quid faciam ut vitam æternam percipiam ? 18And Jesus said to him: Why callest thou me good? None is good but one, that is God.Ma Gesù gli disse: Perché mi chiami buono? Nissun buono, fuori di Dio solo.And IESVS said to him, Why callest thou me good? None is good but one, God.Jesus autem dixit ei: Quid me dicis bonum ? nemo bonus, nisi unus Deus. 19Thou knowest the commandments: Do not commit adultery, do not kill, do not steal, bear not false witness, do no fraud, honour thy father and mother.Tu sai i comandamenti: non commettere adulterio, non ammazzare, non derubare, non dire il falso testimonio, non far danno a nissuno, onora il padre, e la madre.Thou knovvest the commaundements, Commit not aduoutrie, Kil not, Steale not, Beare not false vvitnesse, doe no fraude, Honour thy father and mother.Præcepta nosti: ne adulteres, ne occidas, ne fureris, ne falsum testimonium dixeris, ne fraudum feceris, honora patrem tuum et matrem. 20But he answering, said to him: Master, all these things I have observed from my youth.Ma quegli rispose, e disseti: Maestro, tutte queste cose le ho osservate sin dalla mia giovinezza.But he ansvvering, said to him, Maister al these things I haue obserued from my youth.At ille respondens, ait illi: Magister, hæc omnia observavi a juventute mea.
21And Jesus, looking on him, loved him and said to him: One thing is wanting unto thee. Go, sell whatsoever thou hast and give to the poor: and thou shalt have treasure in heaven. And come, follow me.E Gesù miratolo, gli mostrò affetto, e gli disse: Una cosa sola ti manca: va', vendi, quanto hai, e dallo a' poveri, e avrai un tesoro nel cielo: e vieni, e sieguimi.And IESVS beholding him, loued him, and said to him, One thing is vvanting vnto thee: goe, sel vvhatsoeuer thou hast, and giue to the poore, and thou shalt haue treasure in heauen: and come, folovv me.Jesus autem intuitus eum, dilexit eum, et dixit ei: Unum tibi deest: vade, quæcumque habes vende, et da pauperibus, et habebis thesaurum in cælo: et veni, sequere me. 22Who being struck sad at that saying, went away sorrowful: for he had great possessions.A questa parola rattristatosi colui, se ne andò sconsolato: perché aveva molte possessioni.Who being stroken sad at the vvord, vvent avvay sorovvful. for he had many possessions.Qui contristatus in verbo, abiit mœrens: erat enim habens multas possessiones. 23And Jesus looking round about, saith to his disciples: How hardly shall they that have riches enter into the kingdom of God!E Gesù, dato intorno uno sguardo, disse a' suoi discepoli: Quanto è difficile, che i ricchi entrino nel regno di Dio!And IESVS looking about, saith to his Disciples, Hovv hardly shal they that haue money, enter into the kingdom of God!Et circumspiciens Jesus, ait discipulis suis: Quam difficile qui pecunias habent, in regnum Dei introibunt ! 24And the disciples were astonished at his words. But Jesus again answering, saith to them: Children, how hard is it for them that trust in riches to enter into the kingdom of God?E i discepoli restavano stupefatti di sue parole. Ma Gesù di nuovo disse loro: Figliuolini, quanto è difficile, che entrino nel regno di Dio que', che pongon, fidanza nelle ricchezze!And the Disciples vvere astonied at his vvordes. But IESVS againe ansvvering, saith to them, Children, hovv hard is it for them that trust in money, to enter into the kingdom of God!Discipuli autem obstupescebant in verbis ejus. At Jesus rursus respondens ait illis: Filioli, quam difficile est, confidentes in pecuniis, in regnum Dei introire ! 25It is easier for a camel to pass through the eye of a needle than for a rich man to enter into the kingdom of God.E più facile a un cammello il passare per la cruna di un ago, che ad un ricco l'entrare nel regno di Dio.It is easier for a camel to passe through a nedels eie, then for a rich man to enter into the kingdom of God.Facilius est camelum per foramen acus transire, quam divitem intrare in regnum Dei.
26Who wondered the more, saying among themselves: Who then can be saved?Ed essi restavano sempre più stupefatti, e dicevansi l'un l'altro: E chi può esser salvo?Vvho marueled more, saying to them selues, And vvho can be saued?Qui magis admirabantur, dicentes ad semetipsos: Et quis potest salvus fieri ? 27And Jesus looking on them, saith with men it is impossible; but not with God. For all things are possible with God.E Gesù miratili, disse loro: Per gli uomini questo è impossibile, ma non per Iddio: imperocché ogni cosa è possibile a Dio.And IESVS beholding them, saith, Vvith men it is impossibile: but not vvith God. for al things are possible vvith God.Et intuens illos Jesus, ait: Apud homines impossibile est, sed non apud Deum: omnia enim possibilia sunt apud Deum. 28And Peter began to say unto him: Behold, we have left all things and have followed thee.E Pietro prese a dirgli: Ecco che noi abbiam lasciato tutte le cose, e ti abbiam seguitato.And Peter began to say vnto him, Behold, vve haue left al things, and haue folovved thee.Et cœpit ei Petrus dicere: Ecce nos dimisimus omnia, et secuti sumus te. 29Jesus answering said: Amen I say to you, there is no man who hath left house or brethren or sisters or father or mother or children or lands, for my sake and for the gospel,Rispose Gesù, e disse: In verità vi dico, che non v'ha alcuno, il quale abbia abbandonato la casa, o i fratelli, o le sorelle, o il padre, o la madre, o i figliuoli, o le possessioni per me, e pel Vangelo,IESVS ansvvering, said, Amen I say to you, there is no man vvhich hath left house, or brethren, or sisters, or father, or mother, or children, or landes for me and for the Gospel:Respondens Jesus, ait: Amen dico vobis: Nemo est qui reliquerit domum, aut fratres, aut sorores, aut patrem, aut matrem, aut filios, aut agros propter me et propter Evangelium, 30Who shall not receive an hundred times as much, now in this time: houses and brethren and sisters and mothers and children and lands, with persecutions: and in the world to come life everlasting.Che non riceva il centuplo, adesso in questo tempo in case, e fratelli, e sorelle, e madri, e figliuoli, e possessioni in mezzo alle persecuzioni, e nel secolo avvenire la vita eterna.that shal not receiue an hundred times so much novv in this time: houses, and brethren, and sisters, and mothers, and children, and landes, vvith persecutions: and in the vvorld to come life euerlasting.qui non accipiat centies tantum, nunc in tempore hoc: domos, et fratres, et sorores, et matres, et filios, et agros, cum persecutionibus, et in sæculo futuro vitam æternam. 31But many that are first shall be last: and the last, first.Ma molti de' primi saranno ultimi, e degli ultimi (saran) primi.But many that are first, shal be last: and the last, first.Multi autem erunt primi novissimi, et novissimi primi.
32And they were in the way going up to Jerusalem: and Jesus went before them. And they were astonished and following were afraid. And taking again the twelve, he began to tell them the things that should befall him.Ed erano in viaggio verso Gerusalemme: e Gesù li precedeva, e si stupivano: e lo seguivano timorosi. E presi a parte di nuovo i dodici, cominciò a dir loro le cose, che dovevano accadergli.And they vvere in the vvay going vp to Hierusalem: and IESVS vvent before them, and they vvere astonied: and folovving vvere afraid. And taking againe the Tvvelue, he began to tel them the things that should befal him.Erant autem in via ascendentes Jerosolymam: et præcedebat illos Jesus, et stupebant: et sequentes timebant. Et assumens iterum duodecim, cœpit illis dicere quæ essent ei eventura. 33Saying: Behold we go up to Jerusalem, and the Son of man shall be betrayed to the chief priests and to the scribes and ancients. And they shall condemn him to death and shall deliver him to the Gentiles.Ecco che andiamo a Gerusalemme, e il Figliuolo dell'uomo sarà dato nelle mani de' principi de' sacerdoti, e degli Scribi, e de' seniori, e lo condanneranno a morte, e lo consegneranno a' Gentili:That, behold vve goe vp to Hierusalem, and the Sonne of man shal be betrayed to the cheefe Priestes, and to the Scribes and Auncients, and they shal condemne him to death, and shal deliuer him to the Gentiles,Quia ecce ascendimus Jerosolymam, et Filius hominis tradetur principibus sacerdotum, et scribis, et senioribus, et damnabunt eum morte, et tradent eum gentibus: 34And they shall mock him and spit on him and scourge him and kill him: and the third day he shall rise again.E questi lo scherniranno, e gli sputeranno addosso, e lo flagelleranno, e lo uccideranno: ed egli resusciterà il terzo giorno.and they shal mocke him, and spit on him, and scourge him, and kil him, and the third day he shal rise againe.et illudent ei, et conspuent eum, et flagellabunt eum, et interficient eum: et tertia die resurget. 35And James and John, the sons of Zebedee, come to him, saying: Master, we desire that whatsoever we shall ask, thou wouldst do it for us.E si accostarono a lui Giacomo, e Giovanni figliuoli di Zebedeo, dicendo: Maestro, vogliamo, che, qualunque cosa domanderemo, tu a noi la conceda.And there come to him Iames and Iohn the sonnes of Zebedee, saying, Maister, vve vvil that vvhat thing soeuer vve shal aske, thou doe it to vs.Et accedunt ad eum Jacobus et Joannes filii Zebedæi, dicentes: Magister, volumus ut quodcumque petierimus, facias nobis.
36But he said to them: What would you that I should do for you?Ed egli disse loro: Che bramate voi, che io vi conceda?But he said to them, What vvil you that I doe to you?At ille dixit eis: Quid vultis ut faciam vobis ? 37And they said: Grant to us that we may sit, one on thy right hand and the other on thy left hand, in thy glory.Risposero: Concedici, che uno di noi seggia alla tua destra, e l'altro alla tua sinistra nella tua gloria.And they said, Graunt to vs, that vve may sit, one on thy right hand, and the other on thy left hand, in thy glorie.Et dixerunt: Da nobis ut unus ad dexteram tuam, et alius ad sinistram tuam sedeamus in gloria tua. 38And Jesus said to them: You know not what you ask. Can you drink of the chalice that I drink of or be baptized with the baptism wherewith I am baptized?Ma Gesù disse loro: Non sapete quello, che domandate: Potete voi bere il calice, ch'io bevo; o esser battezzati col battesimo, ond'io son battezzato?And IESVS said to them, You vvotte not vvhat you aske. can you drinke the cuppe that I drinke: or be baptized vvith the baptisme vvhervvith I am baptized?Jesus autem ait eis: Nescitis quid petatis: potestis bibere calicem, quem ego bibo, aut baptismo, quo ego baptizor, baptizari ? 39But they said to him: We can. And Jesus saith to them: You shall indeed drink of the chalice that I drink of; and with the baptism wherewith I am baptized you shall be baptized.E quelli replicarongli: Si che possiamo. Ma Gesù disse loro: Voi berrete veramente il calice, ch'io bevo; e sarete battezzati col battesimo, ond'io son battezzato:But they said to him, Vve can. And IESVS said to them, The cuppe in deede vvhich I drinke, you shal drinke: and vvith the baptisme vvhervvith I am baptized, shal you be baptized:At illi dixerunt ei: Possumus. Jesus autem ait eis: Calicem quidem, quem ego bibo, bibetis; et baptismo, quo ego baptizor, baptizabimini: 40But to sit on my right hand or on my left is not mine to give to you, but to them for whom it is prepared.Ma il sedere alla mia destra, o alla mia sinistra non ispetta a me di concederlo a voi; ma a coloro, pe' quali è stato preparato.but to sit on my right hand or on my left, is not mine to giue vnto you, but to vvhom it is prepared.sedere autem ad dexteram meam, vel ad sinistram, non est meum dare vobis, sed quibus paratum est. 41And the ten, hearing it, began to be much displeased at James and John.E udito questo, i dieci si disgustarono con Giacomo, e Giovanni.And the ten hearing, began to be displeased at Iames and Iohn.Et audientes decem, cœperunt indignari de Jacobo et Joanne.
42But Jesus calling them, saith to them: You know that they who seem to rule over the Gentiles lord it over them: and their princes have power over them.Ma Gesù chiamatigli a se, disse loro: Voi sapete, che quelli, che son tenuti per principi delle nazioni, esercitano dominio sopra di esse: e i loro magnati hanno podestà sopra di esse.And IESVS calling them, saith to them, You knovv that they vvhich seeme to rule ouer the gentiles, ouerrule them: and their Princes haue povver ouer them.Jesus autem vocans eos, ait illis: Scitis quia hi, qui videntur principari gentibus, dominantur eis: et principes eorum potestatem habent ipsorum. 43But it is not so among you: but whosoever will be greater shall be your minister.Non così però va la bisogna tra di voi; ma chiunque vorrà diventar maggiore, sarà vostro servo:But it is not so in you. but vvhosoeuer vvil be greater, shal be your minister:Non ita est autem in vobis, sed quicumque voluerit fieri major, erit vester minister: 44And whosoever will be first among you shall be the servant of all.E chiunque di voi vorrà esser primo, sarà servo di tutti.and vvhosoeuer vvil be first among you, shal be the seruant of al.et quicumque voluerit in vobis primus esse, erit omnium servus. 45For the Son of man also is not come to be ministered unto: but to minister and to give his life a redemption for many.Imperocché anche il Figliuolo dell'uomo non è venuto per esser servito, ma per servire, e per dare la sua vita in redenzione di molti.For the Sonne of man also is not come to be ministred vnto, but to minister, and to giue his life a redempption for many.Nam et Filius hominis non venit ut ministraretur ei, sed ut ministraret, et daret animam suam redemptionem pro multis. 46And they came to Jericho. And as he went out of Jericho with his disciples and a very great multitude, Bartimeus the blind man, the son of Timeus, sat by the way side begging.E arrivarono a Gerico, e nel partire di Gerico co' suoi discepoli, e con gran moltitudine di gente, Bartimeo cieco figliuolo di Timeo sedeva nella strada, chiedendo la limosina.And they come to Iericho: and vvhen he departed from Iericho, and his Disciples, and a very great multitude, the sonne of Timaeus, Bar-timaeus the blinde man, sate by the way side begging.Et veniunt Jericho: et proficiscente eo de Jericho, et discipulis ejus, et plurima multitudine, filius Timæ Bartimæus cæcus, sedebat juxta viam mendicans. 47Who when he had heard that it was Jesus of Nazareth, began to cry out and to say: Jesus, Son of David, have mercy on me.Il quale avendo sentito dire, egli è Gesù Nazareno, cominciò a sclamare, dicendo: Gesù figliuolo di Davidde, abbi pietà di me.Vvho vvhen he had heard, that it is IESVS of Nazareth: he began to crie, and to say, IESVS, sonne of Dauid, haue mercie vpon me.Qui cum audisset quia Jesus Nazarenus est, cœpit clamare, et dicere: Jesu fili David, miserere mei.
48And many rebuked him, that he might hold his peace; but he cried a great deal the more: Son of David, have mercy on me.E molti lo minacciavano, perché tacesse. Ma egli gridava più forte: Figliuolo di Davidde, abbi pietà di me.And many threatened him, to hold his peace. but he cried much more, Sonne of Dauid,Et comminabantur ei multi ut taceret. At ille multo magis clamabat: Fili David, miserere mei. 49And Jesus, standing still, commanded him to be called. And they call the blind man, saying to him: Be of better comfort. Arise, he calleth thee.E Gesù soffermatosi lo fece chiamare. E chiamarono il cieco, dicendogli: Sta' di buon animo: alzati, egli ti chiama.haue mercie vpon me. And IESVS standing stil commaunded him to be called. And they call the blinde man, saying to him, Be of better comfort, arise, he calleth thee.Et stans Jesus præcepit illum vocari. Et vocant cæcum, dicentes ei: Animæquior esto: surge, vocat te. 50Who casting off his garment leaped up and came to him.E quegli, gettato via il suo mantello, saltò in piedi, e andò da Gesù.Vvho casting of his garment leapt vp, and came to him.Qui projecto vestimento suo exiliens, venit ad eum. 51And Jesus answering, said to him: What wilt thou that I should do to thee? And the blind man said to him: Rabboni. That I may see.E Gesù gli disse: Che vuoi, ch'io ti faccia? E il cieco dissegli: Maestro, ch'io vegga.And IESVS ansvvering, said to him, Vvhat vvilt thou that I doe vnto thee? And the blinde man said to him, Rabbôni, that I may see.Et respondens Jesus dixit illi: Quid tibi vis faciam ? Cæcus autem dixit ei: Rabboni, ut videam. 52And Jesus saith to him: Go thy way. Thy faith hath made thee whole. And immediately he saw and followed him in the way.Gesù disselli: Vattene, la tua fede ti ha salvato. E in quell'istante, vide, e lo seguì nel viaggio.And IESVS said to him, Goe thy vvaies, thy faith hath made the safe. And forthvvith he savv, and folovved him in the vvay.Jesus autem ait illi: Vade, fides tua te salvum fecit. Et confestim vidit, et sequebatur eum in via.
10:4
Moses permitted the injured husband to send away his wife, declaring that he had repudiated her. See Deuteronomy 24:1.
10:5
10:6
But from the beginning of the world it was not thus; for then God only formed one man and one woman, that they might be exclusively and invariably attached to each other.
10:7
10:14
Ven. Bede
Unless we are possessed of the innocence and purity of little children, we cannot enter the kingdom of heaven. By the kingdom of heaven, we may here understand the truths of the gospel; for as a child never contradicts its teachers, nor opposes to them vain reasonings and empty words, but faithfully and readily receives their instructions, and with fear obeys them; so must we implicitly obey, and without any, the least, opposition, receive the word of the Lord. (Ven. Bede)
10:18
Challoner
None is good. Of himself, entirely and essentially, but God alone: men may be good also, but only by a participation of God's goodness. (Challoner)
10:20
Ven. Bede
We must recollect, that to the faithful observers of the Mosaic law, not only present goods were given, but the happiness of a future life promised. Hence our Lord with reason inquired, whether he had kept the commandments. The innocent life of this young man is deserving of our imitation. (Ven. Bede)
10:21
Witham
Loved him. We need understand no more by this, than that Christ gave him some marks of his tenderness for him, and for all men by his kind instructions, and invitations to a good and perfect life. (Witham)
St. Chrysostom in St. Thomas
It is worthy of inquiry, how that could happen which the evangelist here mentions, how Jesus could love this young man; when, as it is here related, he did not follow the admonitions given him by Jesus Christ. The reason is, Christ loved him for his past behaviour, and his strict observance of the old law. (St. Chrysostom in St. Thomas, Catena Aurea)
10:28
Theophylactus
Although St. Peter had left but few things, he still calls them his all. For small things have power of attaching us to them, and of exciting our passions; therefore he that forsakes his small possessions, shall be a partaker of the blessings of Jesus Christ. (Theophylactus)
10:32
Theophylactus
Christ goes before, to shew his eagerness to suffer the ignominies and torments of his approaching passion, for our salvation. (Theophylactus)
Ven. Bede
But the disciples being already forewarned of what their Master was to suffer from the high priest and Scribes, went along the road to Jerusalem, with silent fear and trepidation, either lest they should be put to death with him, or lest he, whose life and doctrines they enjoyed, should fall into the hands of his enemies. But our kind Redeemer, foreseeing that the minds of his disciples were disturbed, comforts them with the assurance of his resurrection. (Ven. Bede)
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St. Matthew (xx. 20.) says it was their mother, Salome, but probably at their solicitation, or at least with their connivance and consent.
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10:43
Ven. Bede
In vain then do men either seek for immoderate power, or sigh after human greatness; for, not power, but humility, is the sure and only path to the summit of perfection. He then proves to them by his own example, that if they would not believe his words, they might at least learn by his example. (Ven. Bede)
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Bartimaeus is a Syriac word, and signifies, son of Timaeus.
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Ven. Bede
Let us endeavour sedulously to imitate the good example of this blind man, who did not ask for honours, riches, or other worldly advantages, but only that he might receive his sight; that he might behold the light with the blessed angels, to which faith alone can conduct us. (Ven. Bede)
In this worse than Cimmerian darkness, how few are found, who pray as they ought for this all-necessary light of faith!!!
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None is good.... Of himself entirely and essentially, but God alone; men may be good also, but only by participation of God’s goodness.
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Concordanza Mt. 19, 1
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Concordanza Deut. 24, 1.
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4. Permitted.) Toleration and permission of euil. Some things are permitted, though not approued or allowed, to auoid greater inconueniences. No man may doe euil for any cause, but he may permit other mens euils for diuerse causes: Aug. ep. 119 c. 19. as God him self doeth, who can doe no euil. So doth the Prince and Common-wealth permit lesser euils to eschew greater, and so may the Holy Church much more (as S. Augustine saith she doeth) being placed among much chaffe and much cockle, tolerate many things: and yet whatsoeuer is against faith and good life, she neither approueth, nor dissembleth with silence, nor committeth.
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Concordanza Gen. 1, 27.
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Concordanza Gen. 2, 24.
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The obligation betwixt man and wife is so great, that during life it can not be broken.
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Concordanza Mt. 19, 9
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11. And marrieth an other.) That which S. Matthew vttered more obscurely, and is mistaken of some, Mariage after diuorce vnlawful. as though he meant that for fornication a man might put away his wife and marry an other, Lu. 16, 18. is here by this Euangelist (as also by S. Luke) put out of doubt, generally auouching, that whosoeuer putteth away his wife and marrieth an other, committeth aduoutrie. Aug. li. 1 de adult. coniug. c, 11 & sequentibus.
Concordanza Mt. 5, 32
Concordanza Lu. 16, 18.
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Concordanza 1. Cor. 7, 11.
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Concordanza Mt. 19, 13.
Concordanza Lu. 18, 15.
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Our Sauiour gaue the children his blessing.
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Concordanza Mt. 19, 16.
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18. None is good.) None is entirely, substantially, and of him self good, but God: though by participation of Gods goodnes, men are truely also called good.
Concordanza Lu. 18, 18.
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Note that the keeping of Gods cōmaundements procureth life euerlasting.
Concordanza Exo. 20, 13.
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This is counsel of prefectiō (not a precept) which the Religious professing and keeping voluntary pouertie, doe folow.
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25. A riche man.) He is here called a rich man that hath his confidence (as here is expressed) in his treasure, and had rather forsake his faith and duty to God, then lose them. as al they which liue in Schisme or Heresie to saue their goods.
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Exceding happie be they that can forsake their temporal things for religion.
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30. An hundred times so much.) Then reward in this life that forsake ought for Gods sake. Sometime God doth so blesse men also in wordly benefites that haue forsaken al for him, Hiero. in 19 Mat. as S. Gregorie, S. Augustine, and S. Paulinus: but the principal meaning is, that he wil giue to such men in this life aboundance of grace and spiritual comfort and contentatiō and ioy of cōscience (as they feele which haue experience) the which spiritual giftes excede the temporal commodities more then an hundred sold. in so much that he that hath fully forsaken but smal things for religion, would not forsake religion to haue al the world.
Concordanza Mt. 19. 30.
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Concordanza Lu. 13, 30.
Concordanza Mt. 20, 17.
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Concordanza Lu. 18, 31.
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Concordanza Mt. 20, •0.
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Concordanza Mt. 20, 25.
Concordanza Lu. 22, 25.
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Concordanza Mt. 20, 29.
Concordanza Lu. 18, 35.
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Taziano il Siro † 180 d.C. The Diatessaron 25
… He said unto them, Not every man can endure this saying, except [42] him to whom it is given. There are eunuchs which from their mother’s womb were born so; and there are eunuchs which through men became eunuchs; and there are eunuchs which made themselves eunuchs for the sake of the kingdom of heaven. He that is able to be content, let him be content.
Eusebio di Cesarea † 339 d.C. The Church History of Eusebius 1.7.14
… Among these are those already mentioned, called Desposyni, on account of their connection with the family of the Saviour. Coming from Nazara and Cochaba, villages of Judea,
sant'Agostino d'Ippona † 430 d.C. The Harmony of the Gospels 4.7
8. Mark continues as follows: “And He arose from thence, and cometh into the coasts of Judæa by the farther side of Jordan: and the people resort unto Him again; and, as He was wont, He taught them again;” and so on, down to where it is said, “For all they did cast in of their abundance; but she of her want did cast in all that she had, even all her living.”
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Taziano il Siro † 180 d.C. The Diatessaron 25
[27] And he arose from thence, and came to the borders of Judæa beyond Jordan: and there went unto him thither great multitudes, and he healed them; and he taught [28] them also, according to his custom.
Origene † 254 d.C. Origen's Commentary on Matthew 14.16
After this it is written that “ there came unto Him the Pharisees tempting Him and saying, Is it lawful for a man to wife for every cause? ” Mark, also, has written to the like effect.
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Taziano il Siro † 180 d.C. The Diatessaron 25
[27] And he arose from thence, and came to the borders of Judæa beyond Jordan: and there went unto him thither great multitudes, and he healed them; and he taught [28] them also, according to his custom. And the Pharisees came unto him, tempting [29] him, and asking him, Is it lawful for a man to put away his wife?
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Taziano il Siro † 180 d.C. The Diatessaron 25
[27] And he arose from thence, and came to the borders of Judæa beyond Jordan: and there went unto him thither great multitudes, and he healed them; and he taught [28] them also, according to his custom. And the Pharisees came unto him, tempting [29] him, and asking him, Is it lawful for a man to put away his wife? He said, What [30] did Moses command you?
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 17
4. “Now it hath been said, Whosoever shall put away his wife, let him give her a writing of divorcement.
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Taziano il Siro † 180 d.C. The Diatessaron 25
… and he taught [28] them also, according to his custom. And the Pharisees came unto him, tempting [29] him, and asking him, Is it lawful for a man to put away his wife? He said, What [30] did Moses command you? They said, Moses made it allowable for us, saying , Whosoever [31] will, let him write a writing of divorcement, and put away his wife.
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sant'Agostino d'Ippona † 430 d.C. A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants 1.60
… “And they twain shall be one flesh;” concerning which very subject He expressly said Himself, “So then they are no more twain, but one flesh.”
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sant'Agostino d'Ippona † 430 d.C. Our Lord’s Sermon on the Mount 1.16
… But in this section of the Gospel nothing is to be more steadily kept in view, than that so great is the evil of fornication, that, while married people are bound to one another by so strong a bond, this one cause of divorce is excepted; but as to what fornication is, that we have already discussed.
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Taziano il Siro † 180 d.C. The Diatessaron 25
… [35] Jesus said unto them, Moses because of the hardness of your hearts gave you leave [36] to divorce your wives; but in the beginning it was not so. I say unto you, Whosoever putteth away his wife without fornication, and marrieth another, hath exposed [37] her to adultery.
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 59
… And that thou mayest learn that this greatly troubled them, Mark said,
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 27.10
… Hence, to avoid the tediousness of running through them separately, a bad man makes a bad use of all the good creatures of God: a good man, on the contrary, makes a good use of the evil deeds of wicked men. And what is so good as the one God? Since, indeed, the Lord Himself said, “There is none good, but the one God.”
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Taziano il Siro † 180 d.C. The Diatessaron 25
… [35] Jesus said unto them, Moses because of the hardness of your hearts gave you leave [36] to divorce your wives; but in the beginning it was not so. I say unto you, Whosoever putteth away his wife without fornication, and marrieth another, hath exposed [37] her to adultery. And his disciples, when he entered the house, asked him again [38] about that.
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Taziano il Siro † 180 d.C. The Diatessaron 25
… but in the beginning it was not so. I say unto you, Whosoever putteth away his wife without fornication, and marrieth another, hath exposed [37] her to adultery. And his disciples, when he entered the house, asked him again [38] about that. And he said unto them, Every one who putteth away his wife, and [39] marrieth another, hath exposed her to adultery.
sant'Agostino d'Ippona † 430 d.C. Our Lord’s Sermon on the Mount 1.16
… But in this section of the Gospel nothing is to be more steadily kept in view, than that so great is the evil of fornication, that, while married people are bound to one another by so strong a bond, this one cause of divorce is excepted; but as to what fornication is, that we have already discussed.
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Taziano il Siro † 180 d.C. The Diatessaron 25
[43] Then they brought to him children, that he should lay his hand upon them, and [44] pray: and his disciples were rebuking those that were bringing them.
sant'Agostino d'Ippona † 430 d.C. The Harmony of the Gospels 2.63
123. Matthew proceeds thus: “Then were there brought unto Him little children, that He should put His hands on them, and pray; and the disciples rebuked them;” and so on, down to where we read, “For many are called, but few are chosen.” Mark has followed the same order here as Matthew.
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san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 3
Let us then also imitate them. And now I address no longer every one, but those who aim at preferment. If thou believest that the election is with God, be not displeased. (
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Taziano il Siro † 180 d.C. The Diatessaron 25
… and his disciples were rebuking those that were bringing them. And Jesus saw, and it was distressing to him; and he said unto them, Suffer the children to [Arabic, p. 100] come unto me, and prevent them not; for those that are like these have [45] the kingdom of God.
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Taziano il Siro † 180 d.C. The Diatessaron 25
… And Jesus saw, and it was distressing to him; and he said unto them, Suffer the children to [Arabic, p. 100] come unto me, and prevent them not; for those that are like these have [45] the kingdom of God. Verily I say unto you, Whosoever receiveth not the [46] kingdom of God as this child, shall not enter it.
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Taziano il Siro † 180 d.C. The Diatessaron 28
… and take thy [50] cross, and follow me. And that young man frowned at this word, and went away [51] feeling sad; for he was very rich. And when Jesus saw his sadness, he looked towards his disciples, and said unto them, How hard it is for them that have possessions to enter the kingdom of God!
sant'Ireneo di Lione † 202 d.C. Against Heresies 1.20.2
… “Wist ye not that I must be about My Father’s business?” Thus, they say, He announced to them the Father of whom they were ignorant. On this account, also, He sent forth the disciples to the twelve tribes, that they might proclaim to them the unknown God. And to the person who said to Him, “Good Master,”
Eusebio di Cesarea † 339 d.C. The Church History of Eusebius 6.13.3
3. Besides these there is his Hortatory Discourse addressed to the Greeks; three books of a work entitled the Instructor; another with the title What Rich Man is Saved?
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 18.30
… And every one that hath forsaken brethren, or sisters , and the rest, shall inherit eternal life . Moreover it is by keeping the commandments, Thou shalt not commit adultery, Thou shalt not kill , and the rest which follow; as He answered to him that came to Him, and said, Good Master, what shall I do that I may have eternal life
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 60
… for he saith, that “having come running unto Him, and kneeling to Him, he besought Him,” and that “Jesus beheld him, and loved him.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 118.1
… There is none good but one, that is, God.”
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Taziano il Siro † 180 d.C. The Diatessaron 28
[42] And while Jesus was going in the way, there came near to him a young man of the rulers, and fell on his knees, and asked him, and said, Good Teacher, what is [43] it that I must do that I may have eternal life?
Origene † 254 d.C. Origen's Commentary on the Gospel of John 2.7
… “For the Lord said to Moses, I am, that is My name.” The good God says this with respect of us also who pray that we may be part of His congregation. The Saviour praises him, saying,
sant'Ilario di Poitiers † 367 d.C. De Trinitate or On the Trinity 4.8
… Again they reason that He alone is good, to leave no goodness for the Son, because it has been said through Him, There is none good save One, even God
sant'Ilario di Poitiers † 367 d.C. De Trinitate or On the Trinity 9.2
… for by forcing their own interpretations on words uttered with other meanings and intentions, they are robbing the Son of His natural unity. Thus to deny the Son of God, they quote the authority of His own words, Why callest thou Me good? None is good, save one, God
sant'Ilario di Poitiers † 367 d.C. De Trinitate or On the Trinity 9.15
… We can always safely distinguish the two kinds of utterances, since the only true faith lies in the confession of Jesus Christ as Word and flesh, that is, God and Man. The heretics consider it necessary to deny that our Lord Jesus Christ by virtue of His nature was divine, because He said, Why callest thou Me good? None is good save one, God
san Basilio † 379 d.C. The Letters 236.1
Now “no man” seems to be a general expression, so that not even one person is excepted by it, but this is not its use in Scripture, as I have observed in the passage “there is none good but one, that is, God.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 27
… He doth not openly convict, but by His answer He manifests the purpose of them that are coming unto Him. Thus to him again that said, “Good Master,” and had thought by such flattery to gain His favor, according to his purpose He made answer, saying, “Why callest thou me good? There is none good but one, that is, God.”
sant'Agostino d'Ippona † 430 d.C. Concerning the Nature of Good, Against the Manichæans 39
… But that is true eternity which is true immortality, that is that highest immutability, which cannot be changed at all. For it is one thing not to suffer change, when change is possible, and another thing to be absolutely incapable of change. Therefore, just as man is called good, yet not as God, of whom it was said, "There is none good save God alone;"
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 118.4
… for “It is better to trust in the Lord, than to put any confidence in man” ( ver. 8 ). Nor let any one, who may in a certain sense be styled a good angel, be regarded by myself as one in whom I ought to put my trust: for “no one is good, save God alone;”
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Taziano il Siro † 180 d.C. The Diatessaron 28
[42] And while Jesus was going in the way, there came near to him a young man of the rulers, and fell on his knees, and asked him, and said, Good Teacher, what is [43] it that I must do that I may have eternal life? Jesus said unto him, Why callest thou [44] me good, while there is none good but the one, even God?
sant'Agostino d'Ippona † 430 d.C. City of God 18.41
… Whoever was wise and lived according to them was wise and lived not according to men, but according to God who hath spoken by them. If sacrilege is forbidden there, God hath forbidden it. If it is said, “Honor thy father and thy mother,” God hath commanded it. If it is said, “Thou shall not commit adultery, Thou shall not kill, Thou shall not steal,”
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Taziano il Siro † 180 d.C. The Diatessaron 28
… Jesus said unto him, [46] Thou shalt not commit adultery, Thou shalt not steal, Thou shalt not kill, Thou shalt not bear false witness, Thou shalt not do injury, Honour thy father [47] and thy mother: and, Love thy neighbour as thyself. That young man said unto [48] him, All these have I kept from my youth: what then is it that I lack?
sant'Atanasio di Alessandria † 373 d.C. Persecution in Egypt 1
… And now one George, a Cappadocian, who was contractor of stores at Constantinople, and having embezzled all monies that he received, was obliged to fly, he commanded to enter Alexandria with military pomp, and supported by the authority of the General. Next, finding one Epictetus a novice, a bold young man, he loved him
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 45
… but you are not to swear at all, either a greater or a lesser oath, for an oath is the parent of perjury . Thou shalt not join house to house, nor field to field, oppressing the poor ; but you are to set aside willingly even your just possessions, and to be stripped for the poor, that without encumbrance you may take up the Cross
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 3
Let us then also imitate them. And now I address no longer every one, but those who aim at preferment. If thou believest that the election is with God, be not displeased. ( Mark x. 14 ,
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 7
… and makes you soft and effeminate. One may think himself, even when released from all these ties, well off, to be enabled to conquer that impure power. And on this account Christ too did not allow the parting with riches alone to suffice, but what saith He? “Sell whatsoever thou hast, and give to the poor, and come and follow Me.” (
san Girolamo † 420 d.C. The Letters of St. Jerome 118.4
Once upon a time a rich young man boasted that he had fulfilled all the requirements of the law, but the Lord said to him (as we read in the gospel): “One thing thou lackest: if thou wilt be perfect, go thy way, sell whatsoever thou hast, and give to the poor; and come and follow me.”
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san Basilio † 379 d.C. The Letters 22.3
… He ought not to be distracted by immoderate toil, nor overstep the bounds of sufficiency, as the apostle says, “Having food and raiment let us be therewith content;” unnecessary abundance gives appearance of covetousness, and covetousness is condemned as idolatry. A Christian ought not to be a lover of money,
sant'Ambrogio † 397 d.C. On the Duties of the Clergy 1.50
255. If , then, in the Gospel of the Lord the people themselves were taught and led to despise riches,
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 60
What then saith Christ? “How hardly shall the rich enter into the kingdom of Heaven!”
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Taziano il Siro † 180 d.C. The Diatessaron 29
[1] Verily I say unto you, It is difficult for a rich man to enter the kingdom of [2] heaven. And I say unto you also, that it is easier for a camel to enter the eye of [3] a needle, than for a rich man to enter the kingdom of God.
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Taziano il Siro † 180 d.C. The Diatessaron 29
… And I say unto you also, that it is easier for a camel to enter the eye of [3] a needle, than for a rich man to enter the kingdom of God. And the disciples were wondering at these sayings. And Jesus answered and said unto them again, My children, how hard it is for those that rely on their possessions to enter the [4] kingdom of God!
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 20
… 14 .) How was that known? It is likely that they, being in fear, made minute enquiries. He does not say this, as thinking that Christ does not know the fact, but, “such being the case, how,” says he, “can these things be?” As in fact those (in the Gospel) say, “Who can be saved?”—(
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Taziano il Siro † 180 d.C. The Diatessaron 29
… And the disciples were wondering at these sayings. And Jesus answered and said unto them again, My children, how hard it is for those that rely on their possessions to enter the [4] kingdom of God! And those that were listening wondered more, and said amongst [5] themselves, being agitated, Who, thinkest thou, can be saved?
san Girolamo † 420 d.C. The Letters of St. Jerome 79.3
… and again I say unto you, It is easier for a camel to go through the eye of a needle than for a rich man to enter into the kingdom of heaven.” Were it so, the salvation of Zacchæus the publican, described in scripture as a man of great wealth, would contradict the Lord’s declaration. But that what is impossible with men is possible with God
sant'Agostino d'Ippona † 430 d.C. A Treatise on the Spirit and the Letter 7
… That these assertions are vain will be clear enough, after it has been also plainly shown that even man’s righteousness must be attributed to the operation of God, although not taking place without man’s will; and we therefore cannot deny that his perfection is possible even in this life, because all things are possible with God,
Teodoreto di Cirro † 458 d.C. Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 2
… After the passion and the resurrection the disciples were gathered together, and when the doors were shut the Lord stood in the midst of them. Never at any time before the passion did He do this. Could not then the Christ have done this even long before? For all things are possible to God.
Teodoreto di Cirro † 458 d.C. Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 3
Eran. —We have learnt that all things are possible with God.
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sant'Atanasio di Alessandria † 373 d.C. Festal and Personal Letters of Athanasius 14
… Following Him, we may, even here, as on the threshold of the Jerusalem which is above, meditate beforehand on the feast which is eternal, as also the blessed Apostles, together following the Saviour Who was their Leader, have now become teachers of a like grace, saying, ‘Behold, we have left all, and followed Thee
san Girolamo † 420 d.C. The Letters of St. Jerome 108.3
… But I shall praise only what belongs to herself, what wells forth from the pure spring of her holy mind. When in the gospel the apostles ask their Lord and Saviour what He will give to those who have left all for His sake, He tells them that they shall receive an hundredfold now in this time and in the world to come eternal life.
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Taziano il Siro † 180 d.C. The Diatessaron 29
… what is it, thinkest thou, that we [7] shall have? Jesus said unto them, Verily I say unto you, Ye that have followed me, in the new world, when the Son of man shall sit on the throne of his glory, ye also [8] shall sit on twelve thrones, and shall judge the twelve tribes of Israel.
san Tascio Cecilio Cipriano † 258 d.C. On the Lapsed 12
… With what compensations does He atone for the small and trifling losses of this present time? “There is no man,” saith He, “that leaves house, or land, or parents, or brethren, or wife, or children, for the kingdom of God’s sake, but he shall receive seven fold even in this time, but in the world to come life everlasting.”
Giovanni Cassiano † 435 d.C. The Conferences of John Cassian 24.26
… “There is no man who hath left house or brethren or sisters or mother or children or lands for My sake and the gospel’s sake, who shall not receive an hundred times as much now in this time: houses and brethren and sisters and mothers and children and lands, with persecutions, and in the world to come life eternal.”
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Taziano il Siro † 180 d.C. The Diatessaron 29
… Verily I say unto you, No man leaveth houses, or brothers, or sisters, or father, or mother, or wife, or children, or kinsfolk, or lands, because of the kingdom of God, or for [9] my sake, and the sake of my gospel, who shall not obtain many times as much in this [10] time, and in the world to come inherit eternal life:
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 79.16
… But in the number seven, that is, in sevenfold retribution, he would have the completeness of the punishment to be perceived, for with this number fulness is wont to be signified. Whence also there is this saying for the good, “He shall receive in this world seven times as much:”
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Taziano il Siro † 180 d.C. The Diatessaron 29
… and now in this time, houses, and brothers, and sisters, and mothers, and children, and lands, with persecution; [11] and in the world to come ever lasting life.
10:32
Taziano il Siro † 180 d.C. The Diatessaron 30
… and they shall treat him shamefully, and scourge [44] him, and spit in his face, and humble him, and crucify him, and slay him: and on [45] the third day he shall rise. But they understood not one thing of this; but this word was hidden from them, and they did not perceive these things that were addressed to them.
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 62
But another evangelist saith, that He brought in the prophets also as witnesses; and another again saith, that even they themselves understood not His words, but the saying was hid from them, and that they were amazed as they followed Him.
10:33
Taziano il Siro † 180 d.C. The Diatessaron 30
… and they wondered, and followed him fearing. And he took his twelve disciples apart, [41] and began to tell them privately what was about to befall him. And he said unto [Arabic, p. 117] them, We are going up to Jerusalem, and all the things shall be fulfilled [42] that are written in the prophets concerning the Son of man.
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 114.5
… and the Son of man shall be delivered unto the chief priests, and unto the scribes; and they shall condemn Him to death, and shall deliver Him to the Gentiles: and they shall mock Him, and shall spit upon Him, and shall scourge Him, and shall put Him to death, and the third day He shall rise again”?
10:34
Taziano il Siro † 180 d.C. The Diatessaron 30
… And he said unto [Arabic, p. 117] them, We are going up to Jerusalem, and all the things shall be fulfilled [42] that are written in the prophets concerning the Son of man. He shall be delivered to the chief priests and the scribes; and they shall condemn him to death, [43] and deliver him to the peoples;
10:35
Taziano il Siro † 180 d.C. The Diatessaron 30
[46] Then came near to him the mother of the (two) sons of Zebedee, she and her (two) sons, and worshipped him, and asked of him a certain thing. And he said [47] unto her, What wouldest thou?
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 62
That then they were asking, in fact, for nothing spiritual, neither had a thought of the kingdom above, is manifest from hence. But let us see also, how they come unto Him, and what they say. “We would,” it is said, “that whatsoever we shall desire of Thee, Thou shouldest do it for us.”
sant'Agostino d'Ippona † 430 d.C. Answer to the Letters of Petilian, the Donatist 2.23
… But Jesus said unto them, Ye ask a difficult thing: can ye drink of the cup that I drink of, and be baptized with the baptism that I am baptized with? They said unto Him, We are able. And He said unto them, Ye can indeed drink of the cup that I drink of; and with the baptism that I am baptized withal shall ye be baptized,’
10:36
Taziano il Siro † 180 d.C. The Diatessaron 30
[46] Then came near to him the mother of the (two) sons of Zebedee, she and her (two) sons, and worshipped him, and asked of him a certain thing. And he said [47] unto her, What wouldest thou? And James and John, her two sons, came forward, and said unto him, Teacher, we would that all that we ask thou wouldest [48] do unto us.
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 62
And Christ saith to them, “What would ye?”
10:37
Taziano il Siro † 180 d.C. The Diatessaron 30
… And he said [47] unto her, What wouldest thou? And James and John, her two sons, came forward, and said unto him, Teacher, we would that all that we ask thou wouldest [48] do unto us. He said unto them, What would ye that I should do unto you? [49]
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 46.3
… but humility is the step to it. Why dost thou put out thy foot beyond thee? Thou hast a mind to fall, not to ascend. Begin by the step, and so thou hast ascended. This step of humility those two disciples were loth to have an eye to, who said, “Lord, bid that one of us may sit at Thy right hand, and the other at the left in Thy kingdom.”
10:38
san Policarpo di Smirne † 155 d.C. The Martyrdom of Polycarp 14
… Father of thy beloved and blessed Son Jesus Christ, by whom we have received the knowledge of Thee, the God of angels and powers, and of every creature, and of the whole race of the righteous who live before thee, I give Thee thanks that Thou hast counted me worthy of this day and this hour, that I should have a part in the number of Thy martyrs, in the cup
Taziano il Siro † 180 d.C. The Diatessaron 30
… And James and John, her two sons, came forward, and said unto him, Teacher, we would that all that we ask thou wouldest [48] do unto us. He said unto them, What would ye that I should do unto you? [49] They said unto him, Grant us that we may sit, the one on thy right, and the other [50] on thy left, in thy kingdom and thy glory.
sant'Ireneo di Lione † 202 d.C. Against Heresies 1.21.2
… “And I have another baptism to be baptized with, and I hasten eagerly towards it.” Moreover, they affirm that the Lord added this redemption to the sons of Zebedee, when their mother asked that they might sit, the one on His right hand, and the other on His left, in His kingdom, saying, “Can ye be baptized with the baptism which I shall be baptized with?”
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 3.10
… that men, living in times of peace, might be baptized in water, and, in times of persecution, in their own blood. For martyrdom also the Saviour is wont to call a baptism, saying, Can ye drink the cup which I drink, and be baptized with the baptism that I am baptized with
Anonymous A Treatise on Re-Baptism by an Anonymous Writer 14
… “Are ye able to drink of the cup which I drink of, or to be baptized with the baptism wherewith I am baptized?”
10:39
Taziano il Siro † 180 d.C. The Diatessaron 30
… [49] They said unto him, Grant us that we may sit, the one on thy right, and the other [50] on thy left, in thy kingdom and thy glory. And Jesus said unto them, Ye know not what ye ask. Are ye able to drink the cup that I am to drink? and with the [51] baptism that I am to be baptized with, will ye be baptized?
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 26
(Recapitulation.) “At that time,” it says, “Herod the king stretched forth his hands to afflict certain of the Church.” ( v. 1 .) Like a wild beast, he attacked all indiscriminately and without consideration. This is what Christ said: “My cup indeed ye shall drink, and with the baptism wherewith I am baptized, shall ye be baptized.” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 25
… and again, “Our old man is crucified with Him”: and again, “We have been planted together in the likeness of His death.” ( Rom. vi. 4, 5, 6 .) And not only is Baptism called a “cross,” but the “cross” is called “Baptism.” “With the Baptism,” saith Christ, “that I am baptized withal shall ye be baptized” (
10:40
Taziano il Siro † 180 d.C. The Diatessaron 30
… And Jesus said unto them, Ye know not what ye ask. Are ye able to drink the cup that I am to drink? and with the [51] baptism that I am to be baptized with, will ye be baptized? And they said unto him, We are able. Jesus said unto them, The cup that I drink ye shall drink; and [52] with the baptism wherewith I am baptized ye shall be baptized:
sant'Ambrogio † 397 d.C. Exposition of the Christian Faith 5.5
64. Lastly, that you may learn it was no sign of weakness, but rather of tenderness, that He said: “It is not Mine to give to you;” note that when the sons of Zebedee make the request without their mother, He said nothing about the Father; for thus it is written: “It is not Mine to give to you, but those for whom it has been prepared.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 31
… still it was the three He took. And again, to these very three, He said it was possible ( ἐγχωρεῖν ) that some might even be superior. “For to sit,” He says, “on My right hand and on My left, is not mine to give, save to those for whom it is prepared.” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 67
… Because they did not as yet hold a right opinion concerning Him, but held a higher opinion of the Father. For how could they imagine anything great concerning Him, who did not even know that He was to rise again? Wherefore He said to the sons of Zebedee, “It is not mine to give, but it shall be given to them for whom it is prepared by my Father” (
Teodoreto di Cirro † 458 d.C. Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 1
… It is this which He signified through the prophet when He said “A body hast thou prepared me” for the divine Apostle being full of the Spirit interpreted the prediction. If then the offering of gifts is the special function of priests and Christ in His humanity was called priest and offered no other sacrifice save
10:41
Taziano il Siro † 180 d.C. The Diatessaron 31
… And they shall come from the east and the west, and from the [14] north and the south, and shall sit down in the kingdom of God. And there shall then be last that have become first, and first that have become last.
10:42
Taziano il Siro † 180 d.C. The Diatessaron 31
[1] And when the ten heard, they were moved with anger against James and John. [2]
Arnobio † 327 d.C. The Seven Books of Arnobius Against the Heathen. (Adversus Gentes.) 7.15
15. What then! some one will say, do you think that no honour should be given to the gods at all? If you propose to us gods such as they should be if they do exist, and such as we feel that we all mean when we mention that name, how can we but give them even the greatest honour, since we have been taught by the commands which have especial power over us,
10:43
Taziano il Siro † 180 d.C. The Diatessaron 31
[1] And when the ten heard, they were moved with anger against James and John. [2] And Jesus called them, and said unto them, Ye know that the rulers of the nations [3] are their lords; and their great men are set in authority over them.
10:44
Taziano il Siro † 180 d.C. The Diatessaron 31
… [2] And Jesus called them, and said unto them, Ye know that the rulers of the nations [3] are their lords; and their great men are set in authority over them. Not thus shall it [Arabic, p. 118] be amongst you: but he amongst you that would be great, let him be to you a [4] servant;
Origene † 254 d.C. Origen Against Celsus 7.23
… “Whoever of you will be the chiefest, shall be servant of all;”
Early Popes (Pseudo-Isidorian Decretals) The Epistles of Pope Callistus 2.3
… “I came not to be ministered unto, but to minister.” And in another passage He says: “And whosoever of you is the greater, shall be your servant,”
10:45
sant'Ambrogio † 397 d.C. Exposition of the Christian Faith 2.11
… It is profitable to me to know that for my sake Christ bore my infirmities, submitted to the affections of my body, that for me, that is to say, for every man, He was made sin, and a curse, that for me and in me was He humbled and made subject, that for me He is the Lamb, the Vine, the Rock, the Servant, the Son of an handmaid,
10:46
Taziano il Siro † 180 d.C. The Diatessaron 31
[25] And when Jesus went out of Jericho, he and his disciples, there came after him [26] a great multitude. And there was a blind man sitting by the way side begging. [27]
sant'Agostino d'Ippona † 430 d.C. A Treatise on Nature and Grace 65
… Why cry down that entreaty? Why shall the unhappy suitor be hindered from begging for the mercy of Christ,—and that too by Christians? For, it was even they who were accompanying Christ that tried to prevent the blind man, by clamouring him down, from begging for light; but even amidst the din and throng of the gainsayers He hears the suppliant;
sant'Agostino d'Ippona † 430 d.C. The Harmony of the Gospels 2.29
… For those two blind men, whose story is given also by the others,
sant'Agostino d'Ippona † 430 d.C. The Harmony of the Gospels 2.65
… And, behold, two blind men sitting by the wayside heard that Jesus passed by, and cried out, saying, Have mercy on us, O Lord, thou Son of David;” and so on, down to the words, “And immediately their eyes received sight, and they followed Him.” Mark also records this incident, but mentions only one blind man.
10:47
Taziano il Siro † 180 d.C. The Diatessaron 31
[25] And when Jesus went out of Jericho, he and his disciples, there came after him [26] a great multitude. And there was a blind man sitting by the way side begging. [27] And his name was Timæus, the son of Timæus. And he heard the sound of the [28] multitude passing, and asked, Who is this? They said unto him, Jesus the Nazarene [29] passeth by.
10:48
Taziano il Siro † 180 d.C. The Diatessaron 31
… And he heard the sound of the [28] multitude passing, and asked, Who is this? They said unto him, Jesus the Nazarene [29] passeth by. And when he heard that it was Jesus, he called out with a loud [30] voice, and said, Jesus, son of David, have mercy on me. And those that went before Jesus were rebuking him, that he should hold his peace:
10:49
san Melitone di Sardi † 180 d.C. Melito, the Philosopher 9
The standing of the Lord —the patience of the Deity, by which He bears with sinners that they may come to repentance. As in Habakkuk: “He stood and measured the earth; and in the Gospel: “Jesus stood, and bade him be called,”
Taziano il Siro † 180 d.C. The Diatessaron 31
… They said unto him, Jesus the Nazarene [29] passeth by. And when he heard that it was Jesus, he called out with a loud [30] voice, and said, Jesus, son of David, have mercy on me. And those that went before Jesus were rebuking him, that he should hold his peace: but he cried the [31] more, and said, Son of David, have mercy on me.
10:50
Taziano il Siro † 180 d.C. The Diatessaron 31
… And those that went before Jesus were rebuking him, that he should hold his peace: but he cried the [31] more, and said, Son of David, have mercy on me. And Jesus stood, and commanded that they should call him. And they called the blind man, and said unto [32] him, Be of good courage, and rise; for, behold, he calleth thee.
san Girolamo † 420 d.C. The Letters of St. Jerome 147.9
… They were sitting in darkness and in the shadow of death when the light shone upon them. For when they learned that it was the Lord who was passing by they began to cry out saying: “Thou Son of David, have mercy on us.” You too will have your sight restored; if you cry to Him, and cast away your filthy garments at His call.
10:51
Taziano il Siro † 180 d.C. The Diatessaron 31
… but he cried the [31] more, and said, Son of David, have mercy on me. And Jesus stood, and commanded that they should call him. And they called the blind man, and said unto [32] him, Be of good courage, and rise; for, behold, he calleth thee. And the blind [33] man threw away his garment, and rose, and came to Jesus.
10:1
san Beda † 735 d.C. in Marc. 3, 40
Up to this time Mark hath related what our Lord said and did in Galilee; here he begins to relate what He did, taught, or suffered in Judæa, and first indeed across the Jordan on the east; and this is what is said in these words: And he arose from thence, and cometh into the coasts of Jadœa, by the farther side of Jordan; then also on this side Jordan, when He came to Jericho, Bethany, and Jerusalem. And though all the province of the Jews is generally called Judæa, to distinguish it from other nations, more especially, however, its southern portion was called Judæa, to distinguish it from Samaria, Galilee, Decapolis, and the other regions in the same province.
Teofilatto † 1107
But He enters the region of Judæa, which the envy of the Jews had often caused Him to leave, because His Passion was to take place there. He did not, however, then go up to Jerusalem, but to the confines of Judæa, that He might do good to the multitudes, who were not evil; for Jerusalem was, from the malice of the Jews, the worker of all the wickedness. Wherefore it goes on: And the people resort unto him again, and, as he was wont, he taught them again.
san Beda † 735 d.C. ubi sup.
Mark the difference of temper in the multitude and in the Pharisees. The former meet together, in order to be taught, and that their sick may be healed, as Matthew relates; the latter come to Him, to try to deceive their Saviour by tempting Him. Wherefore there follows, And the Pharisees came to him, and asked him, Is it lawful for a man to put away his wife? tempting Him. (Matt. 19:2)
Teofilatto † 1107
They come to Him indeed, and do not quit Him, lest the multitudes should believe on Him; and by continually coming to Him, they thought to bring Him into difficulty, and to confuse Him by their questions. For they proposed to Him a question, which had on either side a precipice, so that whether He said that it was lawful for a man to put away his wife, or that it was not lawful, they might accuse Him, and contradict what He said, out of the doctrines of Moses. Christ, therefore, being Very Wisdom, in answering their question, avoids their snares.
san Giovanni Crisostomo † 407 d.C. Vict. Ant. e Cat. in Marc. et v. Chrys. Hom. 62
For being asked, whether it is lawful, he does not immediately reply, it is not lawful, lest they should raise an outcry, but He first wished them to answer Him as to the sentence of the law, that they by their answer might furnish Him with what it was right to say. Wherefore it goes on, And he answered and said unto them, What did Moses command you? And afterwards, And they said, Moses suffered to write a bill of divorcement, and to put her away. They put forward indeed this that Moses had said either on account of the question of our Saviour, or wishing to excite against Him a multitude of men. For divorce was an indifferent thing among the Jews, and all practised it, as though it were permitted by the law.
sant'Agostino † 430 d.C. de Con. Evan. 2. 62
It makes nothing, however, to the truth of the fact, whether, as Matthew says,1 they themselves addressed to the Lord the question concerning the bill of divorcement, allowed to them by Moses, on our Lord’s forbidding the separation, and confirming His sentence from the law, or whether it was in answer to a question of His, that they said this concerning the command of Moses, as Mark here says. For His wish was to give them no reason why Moses permitted it, before they themselves had mentioned the fact; since then the wish of the parties speaking, which is what the words ought to express, is in either way shewn, there is no discrepancy, though there be a difference in the way of relating it. It may also be meant that, as Mark expresses it, the question put to them by the Lord, What did Moses command? was in answer to those who had previously asked His opinion concerning the putting away of a wife; and when they had replied that Moses permitted them to write a bill of divorcement, and to put her away, (Matt. 19:4) His answer was concerning that same law, given by Moses, how God instituted the marriage of a male, and a female, saying those things which Matthew relates; on hearing which they again rejoined what they had replied to Him when He first asked them, namely, Why then did Moses command?
sant'Agostino † 430 d.C. cont. Faust. xix. 26
Moses, however, was against a man’s dismissing his wife, for he interposed this delay, that a person whose mind was bent on separation, might be deterred by the writing of the bill, and desist; particularly, since, as is related, among the Hebrews, no one was allowed to write Hebrew characters but the scribes. The law therefore wished to send him, whom it ordered to give a bill of divorcement, before he dismissed his wife, to them, who ought to be wise interpreters of the law, and just opponents of quarrel. For a bill could only be written for him by men, who by their good advice might overrule him, since his circumstances and necessity had put him into their hands, and so by treating between him and his wife they might persuade them to love and concord. But if a hatred so great had arisen that it could not be extinguished and corrected, then indeed a bill was to be written, that he might not lightly put away her who was the object of his hate, in such a way as to prevent his being recalled to the love, which he owed her by marriage, through the persuasion of the wise. For this reason it is added, For the hardness of your heart, he wrote this precept; for great was the hardness of heart which could not be melted or bent to the taking back and recalling the love of marriage, even by the interposition of a bill in a way which gave room for the just and wise to dissuade them.
Pseudo-Crisostomo Cat. in Marc. Oxon.
Or else, it is said, For the hardness of your hearts, because it is possible for a soul purged from desires and from anger to bear the worst of women; but if those passions have a redoubled force over the mind, many evils will arise from hatred in marriage. (Chrys. ubi sup.). Thus then, He saves Moses, who had given the law, from their accusation, and turns the whole upon their head. But since what He had said was grievous to them, He at once brings back the discourse to the old law, saying, But from the beginning of the creation, God made them male and female.
san Beda † 735 d.C. ubi sup.
He says not male and females, which the sense would have required had it referred to the divorce of former wives, but male and female, so that they might be bound by the tie of one wife.
san Giovanni Crisostomo † 407 d.C. ubi sup.
If however he had wished one wife to be put away and another to be brought in, He would have created several women. Nor did God only join one woman to one man, but He also bade a man quit his parents and cleave to his wife. Wherefore it goes on: And he said, (that is, God said by Adam,) For this cause shall a man leave his father and mother, and cleave to his wife. From the very mode of speech, shewing the impossibility of severing marriage, because He said, He shall cleave.
san Beda † 735 d.C. ubi sup.
And in like manner, because He says, he shall cleave to his wife, not wives. It goes on: And they twain shall be one flesh.
san Giovanni Crisostomo † 407 d.C. ubi sup.
Being framed out of one root, they will join into one body. It goes on: So then they are no more twain, but one flesh.
san Beda † 735 d.C. ubi sup.
The reward then of marriage is of two to become one flesh. Virginity being joined to the Spirit, becomes of one spirit.
san Giovanni Crisostomo † 407 d.C. ubi sup.
After this, bringing forward an awful argument, He said not, do not divide, but He concluded, What therefore God hath joined together, let not man put asunder.
sant'Agostino † 430 d.C. cont. Faust. xix. 29
Behold the Jews are convinced out of the books of Moses, that a wife is not to be put away, while they fancied that in putting her away, they were doing the will of Moses. In like manner from this place, from the witness of Christ Himself, we know this, that God made and joined male and female, for denying which the Manichees are condemned, resisting now not the books of Moses, but the Gospel of Christ.
san Beda † 735 d.C. ubi sup.
What therefore God hath conjoined by making one flesh of a man and a woman, that man cannot separate, but God alone. Man separates, when we dismiss the first wife because we desire a second; but it is God who separates, when by common consent, for the sake of serving God, we so have wives as though we had none.n
san Giovanni Crisostomo † 407 d.C. non occ.
But if two persons, whom God has joined together, are not to be separated; much more is it wrong to separate from Christ, the Church, which God has joined to Him.
Teofilatto † 1107
But the disciples were offended, as not being fully satisfied with what had been said; for this reason they again question Him, wherefore there follows, And in the house, his disciples asked him again of the same matter.
Pseudo-Girolamo
This second question is said to be asked again by the Apostles, because it is on the subject of which the Pharisees had asked Him, that is, concerning the state of marriage; and this is said by Mark in his own person.
La Glossa non occ.
For a repetition of a saying of the Word, produces not weariness, but thirst and hunger; (Ecclus. 24:29) wherefore it is said, They that eat me shall yet be hungry, and they that drink me shall yet be thirsty; for the tasting of the honied words of wisdom yields all manner of savour to them who love her. Wherefore the Lord instructs His disciples over again; for it goes on, And he saith unto them, Whosoever shall put away his wife and marry another, committeth adultery upon her.
Pseudo-Crisostomo Vict. Ant. e Cat. in Marc.
The Lord calls by the name of adultery cohabitation with her who is not a man’s wife; she is not, however, a wife, whom a man has taken to him, after quitting his first; and for this reason he commits adultery upon her, that is, upon the second, whom he brings in. And the same thing is true in the case of the woman; wherefore it goes on, And if a woman shall put away her husband, and marry another, she committeth adultery; for she cannot be joined to another as her own husband, if she leave him who is really her own husband. The law indeed forbade what was plainly adultery; but the Saviour forbids this, which was neither plain, nor known to all, though it was contrary to nature.
san Beda † 735 d.C. ubi sup.
In Matthew it is more fully expressed, Whosoever shall put away his wife, except it be for fornication. (Matt. 19:9.) The only carnal cause then is fornication; the only spiritual cause is the fear of God, that a man should put away his wife to enter into religiono, as we read that many have done. But there is no cause allowed by the law of God for marrying another, during the lifetime of her who is quitted.
Pseudo-Crisostomo Vict. Ant. e Cat. in Marc.
There is no contrariety in Matthew’s relating that He spoke these words to the Pharisees, though Mark says that they were spoken to the disciples; for it is possible that He may have spoken them to both.
Il testo latino
Beda
Hucusque Marcus ea narravit de domino quae in Galilaea fecit et docuit; hic incipit enarrare quae in Iudaea fecit et docuit sive passus est, et primo quidem trans Iordanem ad orientem; et hoc est quod dicitur et inde exurgens venit in fines Iudaeae ultra Iordanem. Deinde etiam circa Iordanem, quando venit Iericho, Bethaniam et Hierosolymam. Et cum omnis Iudaeorum provincia generaliter ad distinctionem aliarum gentium Iudaea sit dicta, specialius tamen meridiana eius plaga appellabatur Iudaea, ad distinctionem Samariae, Galilaeae, Decapolis et ceterarum in eadem provincia regionum
Theophylactus
Visitat autem regionem Iudaeae, quam saepe propter Iudaeorum aemulationem reliquerat, quia passio in ea erat futura; non tamen ascendit tunc Hierosolymam, sed Iudaeae confinia, ut turbae non malitiosae proficerent; Hierosolyma enim erat operatrix omnis nequitiae ob malitiam Iudaeorum; unde sequitur et conveniunt iterum turbae ad eum; et sicut consueverat, iterum docebat illos
Beda
Notanda est mentium distantia in turbis et Pharisaeis: hae conveniunt ut doceantur, et sui sanentur infirmi, sicut Matthaeus commemorat; illi accedunt ut salvatorem tentando decipiant; unde sequitur et accedentes Pharisaei interrogabant eum, si licet viro uxorem dimittere, tentantes eum
Theophylactus
Accedunt quidem non deserentes eum, ne turbae in eum crederent; sed continue accedentes credebant eum in dubitationem deducere, et eum per interrogationes confundere. Proposuerunt autem ei quaestionem ex utraque parte praecipitium habentem: ut si dicat, quod licet viro uxorem dimittere, vel non licet, accusarent ipsum, contradicentes eidem ex dogmatibus Moysi. Christus igitur sapientia ipsa respondit eis responsionem illorum laqueos fugientem
Chrysostomus in Matth
Interrogatus enim si licet, non statim respondit: non licet, ne tumultuentur; sed primo eis legis sententiam voluit respondere, ut quod eum dicere oportebat, hoc illi responderent: unde sequitur at ille respondens ait: quid vobis praecepit Moyses? Sequitur qui dixerunt: Moyses permisit libellum repudii scribere et dimittere. Proponunt quidem Moysen hoc dixisse, aut propter interrogationem salvatoris, aut volentes in eum virorum multitudinem incitare. Etenim hoc Iudaeis erat indifferens, et omnes hoc operabantur tamquam a lege permissum
Augustinus de Cons. Evang
Nihil autem ad rei veritatem interest utrum domino separationem prohibenti, et sententiam suam de lege firmanti, ipsae turbae, ut Matthaeus narrat, intulerint quaestionem de libello repudii per eumdem Moysen sibi permisso, an hoc quidem illi de praecepto Moysi illos interroganti responderint, ut Marcus hic dicit: nam et voluntas eius ita se habebat ut non eis redderet rationem cur illud Moyses permiserit, nisi prius ipsi hoc commemorassent. Cum ergo voluntas loquentium, cui debent verba servire, ab Evangelista utroque monstrata sit, nihil interest iam, licet diversus inter ambos fuerit modus narrandi. Potest etiam hoc intelligi quod, sicut dicit Marcus, prius eos de uxore dimittenda interrogantes, dominus vicissim interrogarit quid eis praecepit Moyses; qui cum respondissent, Moysen permisisse libellum repudii scribere, et dimittere, respondit eis de ipsa lege per Moysen data, quomodo Deus instituerit coniugium masculi et feminae, dicens ea quae ponit Matthaeus; quibus auditis, illi id quod ei primo interroganti responderant, repetierunt, dicentes quid ergo mandavit Moyses?
Augustinus contra Faustum
Nolebat autem dimitti uxorem a viro, qui hanc interposuit moram, ut in dissidium animus praeceps, libelli conscriptione refractus absisteret, praesertim quia, ut perhibent, apud Hebraeos scribere litteras Hebraeas nulli fas erat nisi solis Scribis. Ad hos igitur quos oporteret esse prudentes legis interpretes, et iustos dissidii dissuasores, lex mittere voluit eum quem iussit libellum dare repudii, si dimisisset uxorem. Non enim poterat ei scribi libellus nisi ab ipsis, quem per hanc occasionem, et necessitatem venientem quodammodo in manus suas bono consilio regerent, atque inter ipsum et uxorem pacifice agendo dilectionem, concordiamque suaderent. Quod si tantum intercederet odium ut extingui, emendarique non posset, tunc utique scriberetur libellus: quia frustra non dimitteret quam sic odisset ut ad debitam coniugio caritatem nulla prudentium suasione revocaretur; propter hoc subditur quibus respondens Iesus ait: ad duritiam cordis vestri scripsit vobis praeceptum istud. Magna enim duritia erat, quae nec per libelli interpositionem, ubi dissuadendi locus iustis et prudentibus tribuebatur, solvi, vel flecti posset ad recipiendam, vel revocandam coniugii caritatem
Chrysostomus
Vel dicitur ad duritiam cordis vestri, quia si anima fuerit purgata desideriis et ira, possibile est mulierem nequissimam tolerare. Multiplicatis autem in anima passionibus praedictis, multa mala contingent circa odiosum connubium. Sic igitur ab incusatione eorum Moysen eripit, qui dederat legem, et totum in eorum caput convertit. Sed quia grave erat quod dictum est, statim ad antiquam legem sermonem reducit, dicens ab initio autem creaturae, masculum et feminam fecit eos Deus
Beda
Non ait: masculum et feminas, quod ex priorum repudio quaerebatur; sed masculum et feminam, ut unius coniugis consortio necterentur
Chrysostomus in Matth
Si autem voluisset hanc quidem dimitti, et alteram introduci, creasset plurimas mulieres. Nec solum homini Deus mulierem coniunxit; sed et relinquere parentes praecepit, et mulieri adhaerere; unde sequitur et dixit, scilicet Deus per Adam: propter hoc relinquet homo patrem suum, et matrem suam, et adhaerebit ad uxorem suam, ex ipso modo locutionis inseparabilitatem matrimonii demonstrans, quia dicit adhaerebit
Beda
Et similiter quia dicit adhaerebit ad uxorem suam, non ad uxores. Sequitur et erunt duo in carne una
Chrysostomus in Matth
Idest ex una radice facti, in unum corpus convenient. Sequitur itaque iam non sunt duo, sed una caro
Beda
Primum igitur nuptiarum est ex duabus unam carnem fieri. Castitas iuncta spiritui, unus efficitur spiritus
Chrysostomus in Matth
Post hoc terribile faciens argumentum, non dixit: ne dividatis; sed conclusit: quod ergo Deus coniunxit, homo non separet
Augustinus contra Faustum
Ecce Iudaei ex libris Moysi convincuntur, non esse uxorem dimittendam, qui secundum voluntatem legis Moysi arbitrabantur se facere cum dimitterent. Similiter et illud hinc ipso Christo attestante cognoscimus Deum fecisse, et coniunxisse masculum et feminam; quod Manichaei negando damnantur; non iam Moysi libris, sed Christi Evangelio resistentes
Beda
Quod ergo Deus coniunxit, unam faciendo carnem viri et feminae, hoc homo non potest separare, sed solus Deus. Homo separat quando propter desiderium secundae uxoris primam dimittimus; Deus separat quando ex consensu propter servitutem Dei sic habemus uxores quasi non habentes
Chrysostomus
Si autem duo quos Deus coniunxit, separari non debent, multo magis Ecclesiam, quam Deus Christo coniunxit, ab eo non convenit separare
Theophylactus
Quia vero scandalizabantur discipuli, tamquam ex praedictis non plene eis fuerit satisfactum, propter hoc eum iterum interrogant; unde sequitur et in domo iterum discipuli eius de eodem interrogaverunt eum
Hieronymus
Secunda interrogatio ab apostolis iterum dicta est: quia de eadem re, de qua Pharisaei, eum interrogaverunt, idest de coniugii statu: et hoc proprie dicit Marcus
Glossa
Iterata enim verbi sententia, non fastidium, sed esuriem et sitim praestat: unde qui me comedunt, adhuc esurient; et qui me bibunt, adhuc sitient. Melliflua enim sapientiae eloquia gustata, diligentibus multimodum saporem reddunt: unde dominus iterato discipulos instruit; nam sequitur et dixit illis: quicumque dimiserit uxorem suam, et aliam duxerit, adulterium committit super eam
Chrysostomus
Adulterium vocat non cum sua simul esse: non enim est sua quam accepit, prima derelicta; et propter hoc committit adulterium super eam, idest super secundam quam introducit. Idem autem est et de muliere; unde sequitur et si uxor dimiserit virum suum, et alii nupserit, moechatur. Non enim alteri, ut proprio viro potest coniungi, si proprium derelinquat. Et quidem lex prohibuit adulterium manifestum; sed salvator hoc non manifestum, neque ab omnibus notum, naturae tamen contrarium
Beda
In Matthaeo vero scriptum est plenius: quicumque dimiserit uxorem suam, nisi ob fornicationem. Una ergo solum carnalis est causa, fornicatio; una spiritualis, timor Dei, ut uxor dimittatur, sicut multi religionis causa fecisse leguntur. Nulla autem causa est Dei lege perscripta, ut vivente ea quae relicta est, alia adducatur
Chrysostomus
Quod autem Matthaeus dicit, Pharisaeis haec verba dixisse, Marcus vero discipulis, non est contrarium: contingit enim haec et his et illis dicta esse
10:13
Teofilatto † 1107
The wickedness of the Pharisees in tempting Christ, has been related above, and now is shewn the great faith of the multitude, who believed that Christ conferred a blessing on the children whom they brought to Him, by the mere laying on of His hands. Wherefore it is said: And they brought young children to him, that he might touch them.
san Giovanni Crisostomo † 407 d.C. ubi sup.
But the disciples, out of regard for the dignity of Christ, forbade those who brought them. And this is what is added: And his disciples rebuked those who brought them. But our Saviour, in order to teach His disciples to be modest in their ideas, and to tread under foot worldly pride, takes the children to Him, and assigns to them the kingdom of God: wherefore it goes on: And he said unto them, Suffer little children to come unto me, and forbid them not.
Origene † 253 d.C. Matt. tom. xv. 7
If any of those who profess to hold the office of teaching1 in the Church should see a person bringing to them some of the foolish of this world, and low born, and weak, who for this reason are called children and infants, let him not forbid the man who offers such an one to the Saviour, as though he were acting without judgment. After this He exhorts those of His disciples who are already grown to full stature to condescend to be useful to children, that they may become to children as children, that they may gain children; for He Himself, when He was in the form of God, humbled Himself, and became a child. On which He adds: For of such is the kingdom of heaven. (1 Cor. 9:22)
san Giovanni Crisostomo † 407 d.C. ubi sup.
For indeed the mind of a child is pure from all passions, for which reason, we ought by free choice to do those works, which children have by nature.
Teofilatto † 1107
Wherefore He says not, for of these, but of such is the kingdom of God, that is, of persons who have both in their intention and their work the harmlessness and simplicity which children have by nature. For a child does not hate, does nothing of evil intent, nor though beaten does he quit his mother; and though she clothe him in vile garments, prefers them to kingly apparel; in like manner he, who lives according to the good ways of his mother the Church, honours nothing before her, nay, not pleasure, which is the queen of many; wherefore also the Lord subjoins, Verily I say unto you, Whosoever shall not receive the kingdom of God as a little child, he shall not enter therein.
san Beda † 735 d.C. ubi sup.
That is, if ye have not innocence and purity of mind like that of children, ye cannot enter into the kingdom of heaven. Or else, we are ordered to receive the kingdom of God, that is, the doctrine of the Gospel, as a little child, because as a child, when he is taught, does not contradict his teachers, nor put together reasonings and words against them, but receives with faith what they teach, and obeys them with awe, so we also are to receive the word of the Lord with simple obedience, and without any gainsaying. It goes on: And he took them up in his arms, put his hands upon them, and blessed them.
Pseudo-Crisostomo Vict. Ant. e Cat. in Marc.
Fitly does He take them up into His arms to bless them, as it were, lifting into His own bosom, and reconciling Himself to His creation, which in the beginning fell from Him, and was separated from Him. Again, He puts His hands upon the children, to teach us the working of His divine power; and indeed, He puts His hands upon them, as others are wont to do, though His operation is not as that of others, for though He was God, He kept to human ways of acting, as being very man.
san Beda † 735 d.C. ubi sup.
Having embraced the children, He also blessed them, implying that the lowly in spirit are worthy of His blessing, grace, and love.
Il testo latino
Theophylactus
Ostensa superius nequitia Pharisaeorum Christum tentantium, nunc ostenditur multa fides turbarum, quae tantum manuum impositione putabant Christum benedicere parvulos quos illi offerebant; unde dicitur et offerebant illi parvulos, ut tangeret eos
Chrysostomus in Matth
Sed discipuli prohibebant offerentes, propter Christi dignitatem; et hoc est quod subditur discipuli autem comminabantur offerentibus. Salvator autem erudiens discipulos sapere moderata et tumorem conculcare mundanum, accipit pueros, et eis praenuntiat regnum Dei; unde sequitur et dixit illis: sinite parvulos venire ad me, et ne prohibueritis eos
Origenes in Matth
Si quis ergo eorum qui doctrinam ecclesiasticam profitentur, videat aliquem offerentem quosdam stultos mundi et ignobiles et infirmos qui propter hoc appellati sunt pueri et infantes, non prohibeat quasi sine iudicio facientem eum qui offert tales salvatori. Post hoc exhortatur discipulos suos iam viros constitutos condescendere utilitatibus puerorum, ut fiant pueris quasi pueri, ut pueros lucrentur. Nam et ipse cum in forma Dei esset, humilians se factus est puer; unde subdit talium est enim regnum Dei
Chrysostomus in Matth
Etenim ab omnibus passionibus pura existit anima pueri: propter hoc oportet ut haec ex voluntate operemur quae pueri habent per naturam
Theophylactus
Unde non dixit: horum est regnum Dei; sed talium, scilicet habentium ex studio et labore innocentiam et simplicitatem quam habent pueri ex natura. Puer enim non odit, neque malitiose aliquid operatur, neque verberatus a matre discedit; sed etsi eum vilibus induat vestimentis, praefert ea regalibus indumentis: sic et ille qui vivit secundum virtutem Ecclesiae matris suae, nihil huic praehonorat, neque etiam reginam multorum voluptatem; unde et dominus subdit amen dico vobis: quisquis non receperit regnum Dei velut parvulus, non intrabit in illud
Beda
Idest, nisi talem habueritis innocentiam, et animi puritatem, sicut parvulus habet, regnum caelorum non poteritis intrare. Aliter. Regnum Dei, idest doctrinam Evangelii, sicut parvulus, recipere iubemur: quia quomodo parvulus in discendo non contradicit doctoribus, neque rationes, et verba componit eis resistens; sed fideliter suscipit quae docent, et cum metu obtemperat, et discit: ita et nos obediendo simpliciter, et sine ulla contradictione verbum domini suscipere debemus. Sequitur et complexans eos, et imponens manus super illos benedicebat eos
Chrysostomus
Bene autem amplexatur eos ad benedictionem tamquam in proprium sinum elevans, propitiatus facturam suam ab eo cadentem ab initio, et divisam. Imponit autem parvulis manus, docens divinae virtutis operationem. Et quidem secundum consuetudinem aliorum manus imponit; sed non secundum consuetudinem operatur: Deus enim existens, humanum modum servabat tamquam verus homo factus
Beda
Complexus etiam benedixit parvulos, ut humiles spiritu sua benedictione, et gratia, et dilectione dignos esse significet
10:17
san Beda † 735 d.C. ubi sup.
A certain man had heard from the Lord that only they who are willing to be like little children are worthy to enter into the kingdom of heaven, and therefore he desires to have explained to him, not in parables, but openly, by the merits of what works a man may attain everlasting life. Wherefore it is said: And when he was gone forth into the way, there came one running, and kneeled to him, and asked him, Good Master, what shall I do that I may inherit eternal life?
Teofilatto † 1107
I wonder at this young man, who when all others come to Christ to be healed of their infirmities, begs of Him the possession of everlasting life, notwithstanding his love of money, the malignant passion which afterwards caused his sorrow.
san Giovanni Crisostomo † 407 d.C. Hom. in Matt. 63
Because however he had come to Christ as he would to a man, and to one of the Jewish doctors, Christ answered him as Man. Wherefore it goes on: And Jesus said unto him, Why callest thou me good? there is none good but the One God. In saying which He does not exclude men from goodness, but from a comparison with the goodness of God.
san Beda † 735 d.C. ubi sup.
But by this one God, who is good, we must not only understand the Father, but also the Son, who says, I am the good Shepherd; (John 10:11) and also the Holy Ghost, because it is said, The Father which is in heaven will give the good Spirit to them that ask him. (Luke 2:15. Vulg.) For the One and Undivided Trinity itself, Father, Son, and Holy Ghost, is the Only and One good God. The Lord, therefore, does not deny Himself to be good, but implies that He is God; He does not deny that He is good Master, but He declares that no master is good but God.
Teofilatto † 1107
Therefore the Lord intended by these words to raise the mind of the young man, so that he might know Him to be God. But He also implies another thing by these words, that when you have to converse with a man, you should not flatter him in your conversation, but look back upon God, the root and fount of goodness, and do honour to Him.
san Beda † 735 d.C. ubi sup.
But observe that the righteousness of the law, when kept in its own time, conferred not only earthly goods, but also eternal life on those who chose it. Wherefore the Lord’s answer to one who enquires concerning everlasting life is, Thou knowest the commandments, Do not commit adultery, Do not kill; for this is the childlike blamelessness which is proposed to us, if we would enter the kingdom of heaven. On which there follows, And he answered and said unto him, Master, all these have I observed from my youth. We must not suppose that this man either asked the Lord, with a wish to tempt him, as some have fancied, or lied in his account of his life; but we must believe that he confessed with simplicity how he had lived; which is evident, from what is subjoined, Then Jesus beholding him loved him, and said unto him. If however he had been guilty of lying or of dissimulation, by no means would Jesus, after looking on the secrets of his heart, have been said to love him.
Origene † 253 d.C. in Evan. tom. xv. 14
For in that He loved, or kissed himp, He appears to affirm the truth of his profession, in saying that he had fulfilled all those things; for on applying His mind to him, He saw that the man answered with a good conscience.
Pseudo-Crisostomo Cat. in Marc. Oxon.
It is worthy of enquiry, however, how He loved a man, who, He knew, would not follow Him? But this is so much as to say, that since he was worthy of love in the first instance, because he observed the things of the law from his youth, so in the end, though he did not take upon himself perfection, he did not suffer a lessening of his former love. For although he did not pass the bounds of humanity, nor follow the perfection of Christ, still he was not guilty of any sin, since he kept the law according to the capability of a man, and in this mode of keeping it, Christ loved himq.
san Beda † 735 d.C. ubi sup.
For God loves those who keep the commandments of the law, though they be inferior; nevertheless, He shews to those who would be perfect the deficiency of the law, for He came not to destroy the law, but to fulfil it. Wherefore there follows: And said unto him, One thing thou lackest; go thy way, sell whatsoever thou hast, and give to the poor, and thou shalt have treasure in heaven: and come, follow me; (Matt. 5:17) for whosoever would be perfect ought to sell all that he has, not a part, like Ananias and Sapphira, but the whole.
Teofilatto † 1107
And when he has sold it, to give it to the poor, not to stage-players and luxurious persons.
san Giovanni Crisostomo † 407 d.C. ubi sup.
Well too did He say, not eternal life, but treasure, saying, And thou shalt have treasure in heaven; for since the question was concerning wealth, and the renouncing of all things, He shews that He returns more things than He has bidden us leave, in proportion as heaven is greater than earth.
Teofilatto † 1107
But because there are many poor who are not humble, but are drunkards or have some other vice, for this reason He says, And come, follow me.
san Beda † 735 d.C. ubi sup
For he follows the Lord, who imitates Him, and walks in His footsteps. It goes on: And he was sad at that saying, and went away grieved.
san Giovanni Crisostomo † 407 d.C. ubi sup.
And the Evangelist adds the cause of his grief, saying, For he had great possessions. The feelings of those who have little and those who have much are not the same, for the increase of acquired wealth lights up a greater flame of covetousness. There follows: And Jesus looked round about, and said unto his disciples, How hardly shall they that have riches enter into the kingdom of God.
Teofilatto † 1107
He says not here, that riches are bad, but that those are bad who only have them to watch them carefully; for He teaches us not to have them, that is, not to keep or preserve them, but to use them in necessary things.
san Giovanni Crisostomo † 407 d.C. ubi sup.
But the Lord said this to His disciples, who were poor and possessed nothing, in order to teach them not to blush at their poverty, and as it were to make an excuse to them, and give them a reason, why He had not allowed them to possess any thing. It goes on: And the disciples were astonished at his words; for it is plain, since they themselves were poor, that they were anxious for the salvation of others.
san Beda † 735 d.C.
But there is a great difference between having riches, and loving them; wherefore also Solomon says not, He that hath silver, but, He that loveth silver shall not be satisfied, with silver. (Eccl. 5:10) Therefore the Lord unfolds the words of His former saying to His astonished disciples, as follows: But Jesus answereth again, and saith unto them, Children, how hard it is for them that trust in their riches to enter the kingdom of God. Where we must observe that He says not, how impossible, but how hard; for what is impossible cannot in any way come to pass, what is difficult can be compassed, though with labour.
san Giovanni Crisostomo † 407 d.C. ubi sup.
Or else, after saying difficult, He then shews that it is impossible, and that not simply, but with a certain vehemence; and he shews this by an example, saying, It is easier for a camel to pass through the eye of a needle, than for a rich man to enter the kingdom of heaven.
Teofilatto † 1107
It may be that by camel, we should understand the animal itself, or else that thick cable, which is used for large vessels.
san Beda † 735 d.C. ubi sup.
How then could either in the Gospel, Matthew and Joseph, or in the Old Testament, very many rich persons, enter into the kingdom of God, unless it be that they learned through the inspiration of God either to count their riches as nothing, or to quit them altogether. Or in a higher sense, it is easier for Christ to suffer for those who love Him, than for the lovers of this world to turn to Christ; for under the name of camel, He wished Himself to be understood, because He bore the burden of our weakness; and by the needle, He understands the prickings, that is, the pains of His Passion. By the eye of a needle, therefore, He means the straits of His Passion, by which He, as it were, deigned to mend the torn garments of our nature. It goes on; And they were astonished above measure, saying among themselves, Who then can be saved? Since the number of poor people is immeasurably the greater, and these might be saved, though the rich perished, they must have understood Him to mean that all who love riches, although they cannot obtain them, are reckoned in the number of the rich. It goes on; And Jesus looking upon them saith, With men it is impossible, but not with God; which we must not take to mean, that covetous and proud persons can enter into the kingdom of Heaven with their covetousness and pride, but that it is possible with God that they should be converted from covetousness and pride to charity and lowliness.
san Giovanni Crisostomo † 407 d.C. ubi sup.
And the reason why He says that this is the work of God is, that He may shew that he who is put into this path by God, has much need of grace; from which it is proved, that great is the reward of those rich men, who are willing to follow the 1discipline of Christ.
Teofilatto † 1107
Or we must understand that by, with man it is impossible, but not with God, He means, that when we listen to God, it becomes possible, but as long as we keep our human notions, it is impossible. There follows, For all things are possible with God; when He says all things, you must understand, that have a being; which sin has not, for it is a thing without being and substance.r. Or else: sin does not come under the notion of strength, but of weakness, therefore sin, like weakness, is impossible with God. But can God cause that not to have been done which has been done? To which we answer, that God is Truth, but to cause that what has been done should not have been done, is falsehood. How then can truth do what is false? He must first therefore quit His own nature, so that they who speak thus really say, Can God cease to be God? which is absurd.
Il testo latino
Beda
Audiverat quidam a domino, tantum eos qui parvulorum volunt esse similes, dignos esse introitu regni caelorum, atque ideo poscit sibi exponi non parabolis, sed aperte, quibus operum meritis vitam aeternam consequi possit; unde dicitur et cum egressus esset in viam, procurrens quidam genu flexo ante eum, rogabat eum, dicens: magister bone, quid faciam ut vitam aeternam percipiam?
Theophylactus
Miror de hoc iuvene, qui omnibus aliis pro infirmitatibus ad Christum accedentibus, hic vitae aeternae possessionem postulat, cum maligna sit passio avaritiae, propter quam postmodum contristatus est
Chrysostomus in Matth
Quia vero accesserat ad Christum, tamquam ad hominem, et ad unum Iudaicorum doctorum, Christus tamquam homo respondit eidem; unde sequitur Iesus autem dixit ei: quid me dicis bonum? Nemo bonus nisi unus Deus. Haec autem dicens non excludit homines a bonitate, sed a comparatione bonitatis divinae
Beda
Unus autem bonus, non pater solus intelligendus est, sed et filius, qui dicit: ego sum pastor bonus; sed et spiritus sanctus, quia dicitur: pater de caelis dabit spiritum bonum petentibus se. Ipsa enim una et individua Trinitas, pater et filius et spiritus sanctus, solus et unus Deus bonus est. Non igitur dominus se bonum negat, sed esse Deum significat; non se magistrum bonum non esse, sed magistrum absque Deo nullum bonum esse testatur
Theophylactus
Voluit igitur dominus per haec verba mentem iuvenis facere altiorem, ut ipsum cognosceret tamquam Deum. Sed et aliud quidem innuit in his verbis: ut quando debes conferre cum aliquo, non adulando cum eo conferas, sed respicias radicem bonitatis et fontem Deum, et ei praestes honorem
Beda
Notandum autem, quod iustitia legis suo tempore custodita, non solum bona terrae, verum etiam suis electoribus vitam conferebat: unde dominus de vita aeterna quaerenti consequenter dixit praecepta nosti: ne adulteres, ne occidas, et cetera. Haec est enim puerilis innocentia, quae nobis imitanda proponitur, si regnum Dei volumus intrare; unde sequitur at ille respondens ait: magister, haec omnia observavi a iuventute mea. Non est putandus homo iste vel voto tentantis, ut quidam putaverunt, dominum interrogasse, vel de sua vita esse mentitus, sed simpliciter ut vixerat esse confessus: quod patet ex hoc quod subditur Iesus autem intuitus eum, dilexit eum, et dixit ei. Si autem aut mendacii aut simulationis noxa reus teneretur, nequaquam intuitus arcana cordis eius diligere diceretur Iesus
Origenes super Matthaeum
In hoc enim quo dilexit eum vel osculatus est eum, videtur affirmasse professionem eius, qui dixit se omnia ista implesse. Intendens enim mente in eum, vidit hominem ex bona conscientia confitentem
Chrysostomus
Dignum tamen est inquirere qualiter hunc dilexit, qui eum non erat secutus. Est autem hoc dicere, quoniam quantum ad priora dignus erat amore, quae legis sunt observans a iuventute; circa finem vero neque diminutionem prioris dilectionis consecutus est, sicut neque perfectionem suscepit. Etsi enim non excesserat mensuram humanam, Christi perfectionem non sequens, nullo tamen crimine existebat reus, iuxta possibilitatem hominis legem observans; et in hac observatione Christus eum dilexit
Beda
Diligit enim dominus eos qui mandata legis, quamvis minora, custodiunt; sed nihilominus quae in lege minus fuerat his qui perfecti esse desiderant ostendit: quia non venit solvere legem, sed adimplere; unde sequitur et dixit: unum tibi deest: vade, quaecumque habes vende, et da pauperibus, et habebis thesaurum in caelo, et veni, sequere me. Quicumque enim perfectus esse voluerit, debet vendere quae habet, non ex parte, sicut Ananias fecit et Saphira, sed totum
Theophylactus
Et cum vendiderit, dare pauperibus, non histrionibus et luxuriosis
Chrysostomus in Matth
Bene autem non fecit aeternae vitae mentionem, sed thesauri, dicens et habebis thesauros in caelo. Quia enim de pecuniis erat sermo et de abrenuntiatione omnium, ostendit quod reddit plura his quae praecepit relinquere, quanto maius est caelum quam terra
Theophylactus
Sed quia multi sunt pauperes non humiles, sed ebrii, aut aliquam aliam habentes malitiam, propter hoc dicit et veni, sequere me
Beda
Sequitur enim dominum qui imitator eius est, et per vestigia eius graditur. Sequitur qui contristatus in verbo abiit moerens
Chrysostomus in Matth
Et causam tristitiae subdit Evangelista dicens erat enim possessiones habens multas. Non enim eodem modo afficiuntur qui pauca habent, et qui multa. Adiectio enim acquisitarum divitiarum maiorem flammam cupiditatis accendit. Sequitur et circumspiciens Iesus, ait discipulis suis: quam difficile qui pecuniam habent, in regnum Dei introibunt
Theophylactus
Non hoc dicit quod divitiae malae sint, sed habentes ipsas ut custodiant: decet enim non ipsas habere, idest retinere et custodire, sed eis in necessariis uti, et in servitio hominis esse
Chrysostomus in Matth
Dixit autem hoc dominus discipulis pauperibus existentibus et nihil possidentibus, instruens eos inopiam non erubescere; et quasi excusando eis respondens, pro eo quod nihil eos habere concesserat. Sequitur discipuli autem obstupuerunt in verbis eius. Manifestum est enim quoniam inopes existentes pro aliorum salute dolebant
Beda
Sed quia inter pecunias habere et amare multa distantia est: unde et Salomon non ait: qui habet, sed: qui amat divitias, fructum non capit ex eis, ideo dominus obstupescentibus discipulis verba praemissae sententiae exponit; unde sequitur at Iesus rursus respondens ait illis: filioli, quam difficile est confidentes in pecuniis in regnum Dei introire. Ubi notandum est, quod non ait: quam impossibile est; sed quam difficile est: quod enim impossibile est, omnino fieri non potest; quod difficile, cum labore potest
Chrysostomus in Matth
Vel dicens difficile, ostendit esse impossibile, et non simpliciter, sed cum quadam intentione; et hoc ostendit exemplo, dicens facilius est camelum per foramen acus transire quam divitem intrare in regnum Dei
Theophylactus
Camelum siquidem oportet intelligere aut ipsum animal, aut funem illum crassum, quo naves magnae utuntur
Beda
Quomodo ergo vel in Evangelio Matthaeus et Ioseph, vel in veteri testamento quamplurimi divites intraverunt in regnum Dei, nisi forte, quia divitias vel pro nihilo habere vel ex toto relinquere, domino inspirante, didicerunt? Altiore autem sensu, facilius est Christum pati pro dilectoribus suis, quam dilectores saeculi ad Christum posse converti. Cameli enim nomine se intelligi voluit, quia infirmitatis nostrae onera sustulit; per acum autem significat punctiones, idest dolores in passione susceptos. Foramen ergo acus dicit angustias passionis, qua scissa nostrae quasi vestimenta naturae quodammodo resarcire dignatus est. Sequitur qui magis admirabantur, dicentes ad semetipsos: et quis potest salvus fieri? Cum incomparabiliter maior sit turba pauperum, quae divitibus perditis potest salvari; intellexerunt tamen cunctos qui divitias amant, etiam si adipisci nequeant, in divitum numero deputari. Sequitur et intuens eos Iesus ait: apud homines impossibile est; sed non apud Deum. Quod non ita intelligendum est quasi cupidi et superbi in regnum caelorum sint intraturi cum cupiditate et superbia; sed possibile est Deo ut a cupiditate et superbia ad caritatem et humilitatem convertantur
Chrysostomus in Matth
Ideo autem hoc opus Dei esse dixit, ut ostenderet quod multa opus est illi gratia qui ad hoc a Deo dirigitur: unde monstratur quod non parva merces est divitibus volentibus Christi philosophiam sequi
Theophylactus
Vel intelligendum est quod dicit apud homines impossibile est, sed non apud Deum, quia cum Deum audimus, hoc fit possibile; cum vero humana sapimus, impossibile. Sequitur omnia enim possibilia sunt apud Deum. Cum omnia dicit, entia subintelligas; peccatum non est ens: est enim res absque essentia et hypostasi peccatum. Vel aliter. Peccatum non virtutis, sed infirmitatis est; et ideo peccatum sicut et infirmitas impossibile est apud Deum. Sed numquid Deus facere potest ut id quod factum est, non sit factum? Ad quod dicitur, quod Deus est summa veritas; facere autem quod factum est, ut non sit factum, falsum est. Qualiter ergo veritas faciet falsum? Prius igitur destruet propriam naturam, ut quidam dicunt: numquid potest Deus non esse Deus? Hoc enim ridiculum est
10:28
La Glossa non occ.
Because the youth, on hearing the advice of our Saviour concerning the casting away of his goods, had gone away sorrowful, the disciples of Christ, who had already fulfilled the foregoing precept, began to question Him concerning their reward, thinking that they had done a great thing, since the young man, who had fulfilled the commandments of the law, had not been able to hear it without sadness. Wherefore Peter questions the Lord for himself and the others, in these words, Then Peter began to say unto him, Lo, we have left all, and have followed thee.
Teofilatto † 1107
Although Peter had left but few things, still he calls these his all; for even a few things keep us by the bond of affection, so that he shall be beatified who leaves a few things.
san Beda † 735 d.C. ubi sup.
And because it is not sufficient to have left all, he adds that which makes up perfection, and have followed thee. As if he said, We have done what Thou hast commanded. What reward therefore wilt Thou give us?1 But while Peter asks only concerning the disciples, our Lord makes a general answer; wherefore it goes on: Jesus answered and said, Verily I say unto you, There is no one that hath left house, or brethren, or sisters, or father, or mother, or children, or lands. But in saying this, He does not mean that we should leave our fathers, without helping them, or that we should separate ourselves from our wives; but He instructs us to prefer the glory of God to the things of this world.
san Giovanni Crisostomo † 407 d.C. Hom. in Matt. 64
But it seems to me that by these words He intended covertly to proclaim that there were to be persecutions, as it would come to pass that many fathers would allure their sons to impiety, and many wives their husbands.1 Again He delays not to say, for my name’s sake and the Gospel’s, as Mark says, or for the kingdom of God, as Luke says; the name of Christ is the power of the Gospel, and of His kingdom; for the Gospel is received in the name of Jesus Christ, and the kingdom is made known, and comes by His name.
san Beda † 735 d.C.
Some, however, taking occasion from this saying, in which it is announced that he shall receive an hundredfold now in this time, teach that Jewish fable of a thousand years after the resurrection of the just, when all that we have left for the Lord’s sake is to be restored with manifold usury, besides which we are to receive the crown of everlasting life. These persons do not perceive, that although the promise in other respects be honourable, yet in the hundred wives, which the other Evangelists mention, its foulness is made manifest: particularly when the Lord testifies that there shall be no marriage in the resurrection, and asserts that those things which are put away from us for His sake are to be received again in this life with persecutions, which, as they affirm, will not take place in their thousand yearss.
Pseudo-Crisostomo Cat. in Marc. Oxon.
This hundredfold reward therefore must be in participation, not in possession, for the Lord fulfilled this to them not carnally, but spiritually.
Teofilatto † 1107
For a wife is busied in a house about her husband’s food and raiment. See also how this is the case with the Apostles; for many women busied themselves about their food and their clothing, and ministered unto them. In like manner the Apostles had many fathers and mothers, that is, persons who loved them; as Peter, for instance, leaving one house, had afterwards the houses of all the disciples. And what is more wonderful, they are to be persecuted and oppressed, for it is with persecutions that the Saints are to possess all things, for which reason there follows, But many that are first shall be last, and the last first. For the Pharisees who were first became the last; but those who left all and followed Christ were last in this world through tribulation and persecutions, but shall be first by the hope which is in God.
san Beda † 735 d.C. ubi sup.
This which is here said, shall receive an hundredfold, may be understood in a higher sense1. For the number a hundred which is reckoned by changing from the left to the right hand, although it has the same appearance in the bending of the fingers as the ten had on the left, nevertheless is increased to a much greater quantity. This means, that all who have despised temporal things for the sake of the kingdom of heaven through undoubting faith, taste the joy of the same kingdom in this life which is full of persecutions, and in the expectation of the heavenly country, which is signified by the right hand, have a share in the happiness of all the elect. But because all do not accomplish a virtuous course of life with the same ardour as they began it, it is presently added, But many that are first shall be last, and the last first; for we daily see many persons who, remaining in a lay habit, are eminent for their meritorious life; but others, who from their youth have been ardent in a spiritual profession, at last wither away in the sloth of ease, and with a lazy folly finish in the flesh, what they had begun in the Spirit.
Il testo latino
Glossa
Quia iuvenis, audito consilio salvatoris de rerum dimissione, tristis abscesserat, discipuli autem Christi praemissum consilium iam adimpleverant; sollicitare coeperunt de praemio, aestimantes se magnum aliquid fecisse, cum iuvenis qui praecepta legis impleverat, hoc sine tristitia nec audire potuerit: unde Petrus pro se et aliis dominum interrogat: et hoc est quod dicitur et coepit ei Petrus dicere: ecce nos dimisimus omnia, et secuti sumus te
Theophylactus
Petrus, etsi pauca dimisit, tamen haec omnia vocat: nam et pauca habent vinculum passionis; ita ut beatificetur ille qui pauca relinquit
Beda
Et quia non sufficit tantum dimittere, iungit quod perfectum est: et secuti sumus te; quasi dicat: fecimus quod iussisti; quid igitur dabis nobis praemii? Petro autem de discipulis tantum interrogante, dominus universalem responsionem facit: unde sequitur respondens Iesus ait: amen dico vobis, nemo est qui reliquerit domum aut fratres. Hoc autem dicens, non innuit ut patres relinquamus, non adiuvantes eos, neque ut ab uxoribus separemur; sed nos instruit praeferre honorem Dei saecularibus rebus
Chrysostomus in Matth
Mihi autem videtur quod in hoc intendebat persecutiones futuras occulte praenuntiare: quia futurum erat ut multi patres ad impietatem filios inducerent et uxores viros. Non autem differt dicere propter nomen meum aut Evangelium, ut Marcus dicit, aut propter regnum Dei, ut ait Lucas; etenim nomen Christi virtus Evangelii est et regni: Evangelium enim recipitur in nomine Iesu Christi, et regnum Dei per nomen ipsius cognoscitur, et venit
Beda
Quidam autem ex occasione huius sententiae qua dicitur accipiet centies tantum, nunc in tempore hoc, etc., Iudaicam mille annorum fabulam post resurrectionem iustorum dogmatizant, quando omnia quae propter Deum dimisimus, multiplici sunt foenore reddenda, insuper et vita aeterna donanda. Nec vident quod etsi in ceteris digna sit promissio, in uxoribus tamen centenis, iuxta alios Evangelistas, apparet turpitudo? Praesertim cum dominus in resurrectione nubendum non esse testetur, et ea quae propter se dimissa fuerint, recipienda in hoc tempore cum persecutionibus asseveret: quas mille annis suis abesse affirmant
Chrysostomus
Est quidem igitur centies tantum merces secundum communicationem, et non secundum possessionem: hoc enim adimplevit eis dominus non corporaliter, sed alio quodam modo
Hieronymus
Uxor enim in domo circa viri cibum negotiatur et vestimenta. Vide igitur hoc et in apostolis: multae enim mulieres sollicitae erant de eorum cibo et vestimentis, et ministrabant eis. Similiter et patres et matres plurimas apostoli habuerunt, scilicet eos qui ipsos diligebant; sed et Petrus unam relinquens domum, postea omnium discipulorum domos habebat. Et maius est, quia cum persecutionibus haec omnia possidebunt sancti, si persecutionem sint passi et angustiati; propter quod sequitur multi autem erunt primi novissimi, et novissimi primi: Pharisaei enim primi existentes, facti sunt novissimi; qui vero omnia reliquerunt, et Christum secuti sunt, fuerunt novissimi in saeculo isto per angustias et persecutiones; sed erunt primi per spem quae est in Deum
Beda
Potest sane hoc quod ait, accipiet centies tantum, altius intelligi. Centenarius quippe numerus de laeva translatus in dexteram, licet eamdem in flexu digitorum videatur habere figuram, quam habuerat denarius in laeva, tamen quantitatis magnitudine sursum crescit: quia videlicet omnes qui propter regnum Dei temporalia spreverunt, et in hac vita persecutionibus plenissima, eiusdem regni gaudium fide certa degustant, atque in expectatione patriae caelestis, quae significatur in dextera, omnium electorum delectatione fruuntur. Verum quia multi virtutum studia non eadem qua incipiunt intentione pietatis, consummant, mox subinfertur multi autem erunt, et cetera. Quotidie enim videmus multos in laico habitu constitutos, magnis vitae meritis excellere; et alios a prima aetate spirituali studio ferventes, ad extremum otio torpente lassescere, atque inerti stultitia quod spiritu coepere, carne consummare
10:32
san Beda † 735 d.C. ubi sup.
The disciples remembered the discourse in which the Lord had foretold that He was about to suffer many things from the chief priests and scribes, and therefore in going up to Jerusalem, they were amazed. And this is what is meant, when it is said, And they were in the way going up to Jerusalem, and Jesus went before them.
Teofilatto † 1107
To shew that He runs to meet His Passion, and that He does not refuse death, for the sake of our salvation; and they were amazed, and as they followed, they were afraid.
san Beda † 735 d.C. ubi sup.
Either lest they themselves should perish with Him, or at all events lest He, whose life and ministry was their joy, should fall under the hand of His enemies. But the Lord, foreseeing that the minds of His disciples would be troubled by His Passion, foretels to them both the pain of His Passion, and the glory of His resurrection; wherefore there follows, And he took again the twelve, and began to tell them what things should happen unto him.
Teofilatto † 1107
He did this to confirm the hearts of the disciples, that from hearing these things beforehand, they might the better bear them afterwards, and might not be alarmed at their suddenness, and also in order to shew them that He suffered voluntarily; for he who foreknows a danger, and flies not, though flight is in his power, evidently of his own will gives himself up to suffering. But He takes His disciples apart, because it was fitting that He should reveal the mystery of His Passion to those who were more closely connected with Him.
san Giovanni Crisostomo † 407 d.C. Vict. Ant. e Cat. in Marc. sed v. Chrys. Hom. 65
And He enumerates each thing that was to happen to Him; lest if He should pass any thing over, they should be troubled afterwards at suddenly seing it; wherefore he adds, Behold, we go up to Jerusalem, and the Son of Man.
La Glossa interlin.
That is, He to whom suffering belongs; for the Godhead cannot suffer. Shall be delivered, that is, by Judas, unto the Chief Priests, and unto the Scribes, and they shall condemn him to death; judging Him to be guilty of death; and shall deliver him to the Gentiles, that is, to Pilate the Gentile; and his soldiers shall mock him, and shall spit upon him, and scourge him, and put him to death.
san Giovanni Crisostomo † 407 d.C. Hom. in Matt. 65
But that when they were saddened on account of His Passion and death, they should then also look for His resurrection, He adds, And the third day he shall rise again; for since He had not hid from them the sorrows and insults which happened, it was fitting that they should believe Him on other points.
Il testo latino
Beda
Meminerant discipuli sermonis quo dominus se passurum multa a summis sacerdotibus et Scribis praedixerat; et ideo Hierosolymam tendentes stupebant: et hoc est quod dicitur erant autem in via ascendentes Ierusalem, et praecedebat illos Iesus
Theophylactus
Ut ostendat quod ad passionem praecurrit, et quod non refugit mortem pro nostra salute. Et stupebant et sequentes timebant
Beda
Ne vel ipsi cum eo occiderentur, vel saltem ille, cuius vita et magisterio gaudebant, inimicorum manibus occumberet. Praevidens autem dominus ex passione sua discipulorum animos perturbandos, eis et passionis poenam et resurrectionis suae gloriam praedicit: unde sequitur et assumens iterum duodecim, coepit illis dicere quae ei essent ventura
Theophylactus
Ut scilicet discipulorum corda confirmaret, ut cum haec praeaudirent, levius postmodum sustinerent, et in repentinis non formidarent, et etiam ut ostenderet quod voluntarie pateretur. Qui enim praenoscit, et potest fugere, et non fugit, manifestum est quod voluntarie seipsum passionibus tradit. Seorsum autem assumit discipulos; namque conveniens erat passionis mysterium propinquioribus sibi revelare
Chrysostomus in Matth
Commemorat autem singula quae passurus erat, ne si aliquid praetermissum remaneret, cernentes postmodum illud subito turbarentur; unde subdit quia ecce ascendimus Ierosolymam
Glossa
Ad quem scilicet pertinet pati: nam divinitas pati non potest. Tradetur, scilicet a Iuda, principibus sacerdotum et Scribis et senioribus, et condemnabunt eum morte, iudicantes eum esse reum mortis. Et tradent eum gentibus, scilicet Pilato gentili; et illudent ei milites eius; et conspuent eum, et flagellabunt eum, et interficient eum
Chrysostomus in Matth
Ut autem cum fuerint contristati propter passionem et mortem, tunc et resurrectionem expectent, subdit et tertia die resurget: cum enim tristitias et opprobria quae contigerunt non occultaverit, conveniens erat ut ei et de reliquis crederent
10:35
san Giovanni Crisostomo † 407 d.C. v. Chrys. ubi sup.
The disciples hearing Christ oftentimes speaking of His kingdom, thought that this kingdom was to be before His death, and therefore now that His death was foretold to them, they came to Him, that they might immediately be made worthy of the honours of the kingdom: wherefore it is said, And James and John, the sons of Zebedee, came unto him, saying, Master, we would that thou shouldest do for us whatsoever we shall desire. For ashamed of the human weakness which they felt, they came to Christ, taking Him apart from the disciples; but our Saviour, not from ignorance of what they wanted to ask, but from a wish of making them answer Him, puts this question to them; And he said unto them, What would ye that I should do for you?
Teofilatto † 1107
Now the abovementioned disciples thought that He was going up to Jerusalem, to reign there, and then to suffer what He had foretold. And with these thoughts, they desired to sit on the right and the left hand; wherefore there follows, They said unto him, Grant unto us that we may sit, one on thy right hand, the other on thy left hand, in thy glory.
sant'Agostino † 430 d.C. de Con. Evan. ii. 64
Matthew has expressed that this was said not by themselves, but by their mother, since she brought their wishes to the Lord; wherefore Mark briefly implies rather that they themselves, than that their mother, had used the words.
san Giovanni Crisostomo † 407 d.C. ubi sup.
Or we may fitly say that both took place; for seeing themselves honoured above the rest, they thought that they could easily obtain the foregoing petition; and that they might the more easily succeed in their request, they took their mother with them, that they might pray unto Christ together with her.
sant'Agostino † 430 d.C. ubi sup.
Then the Lord both according to Mark, and to Matthew, answered them rather than their mother. For it goes on, But Jesus said unto them, Ye know not what ye ask.
Teofilatto † 1107
It will not be as ye think, that I am to reign as a temporal king in Jerusalem, but all these things, that is, these which belong to My kingdom, are beyond your understanding; for to sit on My right hand is so great a thing that it surpasses the Angelic orders.
san Beda † 735 d.C. ubi sup.
Or else, they know not what they ask, who seek from the Lord a seat of glory, which they do not yet merit.
san Giovanni Crisostomo † 407 d.C. ubi sup.
Or else He says, Ye know not what ye ask; as if He said, Ye speak of honours, but I am discoursing of wrestlings and toil; for this is not a time of rewards, but of blood, of battles, and dangers. Wherefore He adds, Can ye drink of the cup that I drink of, and be baptized with the baptism that I am baptized withal? He draws them on by way of question, that by communication with Himself, their eagerness might increase.
Teofilatto † 1107
But by the cup and baptism, He means the cross; the cup, that is, as being a potion by Him sweetly received, but baptism as the cause of the cleansing of our sins. And they answer Him, without understanding what He had said; wherefore it goes on: And they said unto him, We can; for they thought that He spoke of a visible cup, and of the baptism of which the Jews made use, that is, the washings before their meals.
san Giovanni Crisostomo † 407 d.C. ubi sup.
And they answered thus quickly, because they expected that what they had asked would be listened to; it goes on: And Jesus said unto them, Ye shall indeed drink of the cup that I drink of, and with the baptism that I am baptized withal shall ye be baptized; t at is, ye shall be worthy of martyrdom, and suffer even as I.
san Beda † 735 d.C. ubi sup.
A question is raised, however, how James and John drank the cup of martyrdom, or how they were baptized with the baptism of the Lord, when the Scripture relates, that only James the Apostle was beheaded by Herod whilst John finished his life by a natural death. But if we read ecclesiastical histories, in which it is related, that he also on account of the witness which he bore was cast into a cauldron of burning oil, and was immediately sent away to the island of Patmos, we shall then see that the spirit of martyrdom was in him, and that John drank the cup of confession, which the Three Children also drank in the furnace of fire, though the persecutor did not spill their blood. It goes on: But to sit on my right hand and on my left hand is not mine to give, but it shall be given to them for whom it is prepared.
san Giovanni Crisostomo † 407 d.C. ubi sup.
Where two questions are raised, one is, whether a seat on His right hand is prepared for any one; the other, whether the Lord of all has it not in His power to give it to those for whom it is prepared. To the first then we say, that no one sits on His right hand or on His left, for that throne is inaccessible to a creature. How then did He say, To sit on my right hand or on my left is not mine to give you, as though it belonged to some who were to sit there? He however answers the thoughts of those who asked Him, condescending to their meaning; for they did not know that lofty throne and seat, which is on the right hand of the Father, but sought one thing alone, that is, to possess the chief place, and to be set over others. And since they had heard it said of the Apostles, that they were to sit on twelve thrones, they begged for a place higher than all the rest, not knowing what was said. To the second question we must say, that such a gift does not transcend the power of the Son of God, but what is said by Matthew (Matt. 20:23), it is prepared by My Father, is the same as if it were said, “by Me,” wherefore also Mark did not say here, by My Father. What therefore Christ says here is this, Ye shall die, He says, for Me, but this is not enough to enable you to obtain the highest place, for if another person comes possessing besides martyrdom all other virtues, he will possess much more than you; for the chief place is prepared for those, who by works are enabled to become the first. Thus then the Lord instructed them not to trouble themselves vainly and absurdly for high places; at the same time He would not have them made sad.
san Beda † 735 d.C. ubi sup.
Or else, it is not mine to give to you, that is, to proud persons, for such as yet they were. It is prepared for other persons, and be ye other, that is, lowly, and it is prepared for you.
Il testo latino
Chrysostomus
Audientes discipuli Christum frequenter de suo regno loquentem, putabant quod hoc regnum post eius mortem non esset; et ideo nunc praenuntiata Christi morte, accesserunt ad eum ut honoribus regni statim fierent digni; unde dicitur et accedunt ad eum Iacobus et Ioannes filii Zebedaei, dicentes: magister, volumus ut quodcumque petierimus facias nobis. Erubescentes enim quod aliquid humanum passi erant, accesserunt ad Christum, seorsum eum a discipulis assumentes. Salvator vero non ignorans quid petere debebant, sed ad respondendum eos inducens, interrogationem subiungit: at ille dixit eis: quid vultis ut faciam vobis?
Theophylactus
Credebant autem praedicti discipuli quod propter hoc Hierosolymam ascenderet ut regnaret, et postmodum pateretur quae se passurum praedixerat; et hoc cogitantes dexteram et sinistram sedem appetebant; unde sequitur et dixerunt: da nobis ut unus ad dexteram, et alius ad sinistram sedeat in gloria tua
Augustinus de Cons. Evang
Hoc ab eis non per eos ipsos, sed per matrem dictum esse Matthaeus expressit, cum illa eorum voluntatem attulisset ad dominum; unde magis ipsos quam illam dixisse quod dictum est, Marcus breviter intimavit
Chrysostomus in Matth
Vel convenienter dici potest utrumque factum esse. Videntes enim se prae aliis honoratos, praedictam petitionem se consequi aestimabant, et ut facilius petitionem obtinerent, matrem assumpserunt, ut cum hac simul Christum precarentur
Augustinus de Cons. Evang
Denique et dominus etiam secundum Marcum et secundum Matthaeum, ipsis potius quam matri respondit; nam sequitur Iesus autem dixit eis: nescitis quid petatis
Theophylactus
Quasi dicat: non est hoc quod creditis, quod sim temporaliter in Ierusalem regnaturus; sed omnia haec, quae scilicet ad regnum meum pertinent, supra intellectum sunt. Etenim sedere a dextris meis tam magnum quid est ut excellat ordines Angelorum
Beda
Vel nesciunt quid petant, qui sedem gloriae a domino, quam nondum merebantur, inquirunt
Chrysostomus in Matth
Vel dicit nescitis quid petatis, ac si diceret: vos de honore loquimini; ego vero de agonibus et sudoribus disputo: non enim est hoc praemiorum tempus, sed occisionis, praeliorum et periculorum; unde subdit potestis bibere calicem, quem ego bibiturus sum, aut Baptismo quo ego baptizor, baptizari? Per modum interrogationis attrahit eos, ut ex communicatione quae est ad ipsum, avidiores fierent
Theophylactus
Calicem autem et Baptismum crucem nominat: calicem quidem tamquam potum dulciter ab ipso susceptum; Baptismum vero tamquam emundationem nostrorum facientem peccatorum. Qui non intelligentes quod dixerat, responderunt; unde sequitur at illi dixerunt: possumus. Credebant enim quod de calice sensibili et Baptismo quo Iudaei baptizari solebant, lavantes scilicet se antequam comederent, loqueretur
Chrysostomus in Matth
Responderunt autem tam prompte, expectantes in eo quod petierunt exaudiri. Sequitur Iesus autem ait eis: calicem quidem quem ego bibo, bibetis, et Baptismo quo ego baptizor, baptizabimini, idest martyrio digni eritis, et patiemini, sicut et ego
Beda
Quaeritur autem quomodo calicem martyrii Iacobus et Ioannes biberunt, aut quomodo Baptismo domini fuerunt baptizati, cum Scriptura narret Iacobum tantum apostolum ab Herode capite truncatum, Ioannes autem propria morte finivit vitam. Sed si legamus ecclesiasticas historias, in quibus fertur, quod et ipse propter martyrium in ferventis olei dolium missus sit, statimque relegatus in Pathmos insulam; sic videbimus martyrium animo non defuisse; et bibisse Ioannem calicem confessionis, quem et tres pueri in camino ignis biberunt, licet persecutor non fuderit sanguinem. Sequitur sedere autem ad dexteram meam vel sinistram, non est meum dare vobis, sed quibus paratum est
Chrysostomus in Matth
Ubi duo quaeruntur: unum est, si paratum est alicui sedere a dextris eius; alterum autem, si omnium dominus his quibus paratum est potestatem tribuendi non habet. Ad primum ergo dicimus, quod nullus a dextris neque a sinistris sedet; invius enim est omni creaturae thronus ille. Quomodo ergo dixit sedere ad dexteram meam, vel ad sinistram, non est meum dare vobis, quasi quibusdam sessuris? Ad suspicionem quidem interrogantium respondit, eorum intentioni condescendens: neque enim noverant illum thronum excelsum, et cathedram quae est a dextris patris; sed unum solum petebant, scilicet potiri primatu, et aliis praeesse. Quia enim audierunt dictum de apostolis, quod super duodecim thronos essent sessuri, quid esset quod dictum est ignorantes, inter ceteros petierunt primatum. Ad secundum dicendum est, quod tale donum potestatem filii Dei non transcendit, sed quod in Matthaeo dicitur: paratum est a patre meo, idem est ac si diceret: a me; unde et Marcus non dixit hic: a patre meo. Quod ergo hic Christus dicit, tale est. Moriemini, inquit, propter me; non tamen hoc sufficit ad hoc quod vos primum ordinem obtineatis. Si enim aliquis alius cum martyrio venerit, omnem aliam virtutem possidens, multa vobis maiora possidebit; his enim paratur primatus qui per opera possunt fieri primi. Sic igitur dominus sua responsione eos instruxit, ut non vane et inaniter pro primatibus molestentur; simul autem et eos noluit contristari
Beda
Vel non est meum vobis dare, idest superbis; hoc enim adhuc erant. Aliis paratum est; et vos alii estote, idest humiles, et vobis paratum est
10:41
Teofilatto † 1107
The other Apostles are indignant at seeing James and John seeking for honour; wherefore it is said, And when the ten heard it, they began to be much displeased with James and John. For being influenced by human feelings, they were moved with envy; and their first displeasure arose from their seeing that they were not taken up by the Lord; before that time they were not displeased because they saw that they themselves were honoured before other men. At this time the Apostles were thus imperfect, but afterwards they yielded the chief place one to another. Christ however cures them; first indeed by drawing them to Himself in order to comfort them; and this is meant, when it is said, But Jesus called them to him; then by shewing them that to usurp honour, and to desire the chief place, belongs to Gentiles. Wherefore there follows: And saith unto them, Ye know that they which are accounted to rule over the Gentiles exercise lordship; and their great ones exercise authority over them. The great ones of the Gentiles thrust themselves into the chief place tyrannically and as lords. It goes on: But so shall it not be among you.
san Beda † 735 d.C. ubi sup.
In which He teaches, that he is the greater, who is the less, and that he becomes the lord, who is servant of all: vain, therefore, was it both for the one party to seek for immoderate things, aud the other to be annoyed at their desiring greater things, since we are to arrive at the height of virtue not by power but by humility. Then He proposes an example, that if they lightly regarded His words, His deeds might make them ashamed, saying, For even the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many.
Teofilatto † 1107
Which is a greater thing than to minister. For what can be greater or more wonderful than that a man should die for him to whom he ministers? Nevertheless, this serving and condescension of humility was His glory, and that of all; for before He was made man, He was known only to the Angels; but now that He has become man and has been crucified, He not only has glory Himself, but also has taken up others to a participation in His glory, and ruled by faith over the whole world.
san Beda † 735 d.C. ubi sup.
He did not say, however, that He gave His life a ransom for all, but for many, that is, for those who would believe on Him.
Il testo latino
Theophylactus
Quia reliqui apostoli vident Iacobum et Ioannem honorem petere, patienter ferre non possunt; unde dicitur et audientes decem, indignati sunt de Iacobo et Ioanne. Patientes enim humana, invidia movebantur; sed tunc primo indignati sunt, cum viderunt ipsos a domino non susceptos; non autem prius indignabantur, quia videbant ipsos aliis praehonorari. Tunc igitur sic imperfecte se habebant apostoli; sed postea in primatibus sibi cedebant ad invicem. Christus autem eos sanat, primo quidem ad eorum consolationem eos iuxta se adducendo; et hoc significatur cum dicitur Iesus autem vocans eos; deinde demonstrando quod usurpare honorem et desiderare primatum, gentilium est; unde sequitur ait illis: scitis quia hi qui videntur principari gentibus, dominantur eis, et principes eorum potestatem habent ipsorum. Gentilium principes tyrannice et dominabiliter ad principatum se ingerunt. Sequitur non ita est autem in vobis
Beda
In quo docet, eum maiorem esse qui minor fuerit, et illum dominum fieri qui omnium servus fit. Frustra igitur aut illi immoderata quaesierant, aut isti dolent super maiorum desiderio, cum ad summitatem virtutum non potentia, sed humilitate veniatur. Deinde proponit exemplum; ut si dicta parvipenderent, erubescerent ad opera; et dicit nam et filius hominis non venit ut ministraretur ei, sed ut ministraret, et daret animam suam redemptionem pro multis
Theophylactus
Quod maius est quam ministrare. Cum enim aliquis pro eo cui ministrat moritur, quid isto potest esse maius et mirabilius? Sed tamen ista ministratio et humilitatis descensus gloria eius erat et omnium: ante enim quam homo fieret, solum ab Angelis agnoscebatur; cum autem factus est homo et crucifixus est, non tantum ipse gloriam habet, sed et alios in participationem suae gloriae suscepit, et dominatus est per fidem orbi terrae
Beda
Non autem dixit animam suam redemptionem dare pro omnibus, sed pro multis, idest qui credere voluerint
10:46
san Girolamo † 420 d.C.
The name of the city agrees with the approaching Passion of our Lord; for it is said, And they came to Jericho. Jericho means moon or anathema; but the failing of the flesh of Christ is the preparation of the heavenly Jerusalem. It goes on: And as he went out of Jericho with his disciples, and a great number of people, blind Bartimæus, the son of Timæus, sat by the wayside begging.
san Beda † 735 d.C. ubi sup.
Matthew says, that there were two blind men sitting by the wayside, who cried to the Lord, and received their sight; but Luke relates that one blind man was enlightened by Him, with a like order of circumstances, as He was going into Jericho; where no one, at least no wise man, will suppose that the Evangelists wrote things contrary to one another, but that one wrote more fully, what another has left out. We must therefore understand that one of them was the more important, which appears from this circumstance, that Mark has related his name and the name of his father.
sant'Agostino † 430 d.C. de Con. Evan. ii. 65
It is for this reason that Mark wished to relate his case alone, because his receiving his sight had gained for the miracle a fame, illustrious in proportion to the extent of the knowledge of his affliction. But although Luke relates a miracle done entirely in the same way, nevertheless we must understand that a similar miracle was wrought on another blind man, and a similar method of the same miracle. It goes on: And when he heard that it was Jesus of Nazareth, he began to cry out, and say, Jesus, thou Son of David, have mercy upon me.
Pseudo-Crisostomo Vict. Ant. e Cat. in Marc.
The blind man calls the Lord, the Son of David, hearing the way in which the passing multitude praised Him, and feeling sure that the expectation of the prophets was fulfilled. There follows: And many charged him that he should hold his peace.t
Origene † 253 d.C. in Matt. tom. xvi. 13
As if he said, Those who were foremost in believing rebuked him when he cried, Thou Son of David, that he might hold his peace, and cease to call Him by a contemptible name, when he ought to say, Son of God, have pity upon me. He however did not cease; wherefore it goes on: But he cried the more a great deal, Thou Son of David, have mercy upon me; and the Lord heard his cry; wherefore there follows: And Jesus stood still, and commanded him to be called. But observe, that the blind man, of whom Luke speaks, is inferior to this one; for neither did Jesus call him, nor order him to be called, but He commanded him to be brought to Him, as though unable to come by himself; but this blind man by the command of our Lord is called to Him. Wherefore it goes on: And they call the blind man, saying unto him, Be of good comfort, rise, he calleth thee; but he casting away his garment, comes to Him. It goes on: And he casting away his garment, rose, and came to Jesus. Perchance, the garment of the blind man means the veil of blindness and poverty, with which he was surrounded, which he cast away and came to Jesus; and the Lord questions him, as he is approaching. Wherefore there follows: And Jesus answered and said unto him, What will thou that I should do unto thee.
san Beda † 735 d.C. ubi sup.
Could He who was able to restore sight be ignorant of what the blind man wanted? His reason then for asking is that prayer may be made to Him; He puts the question, to stir up the blind man’s heart to pray.
san Giovanni Crisostomo † 407 d.C. Hom. in Matt. 66
Or He asks, lest men should think that what He granted the man was not what he wanted. For it was His practice to make the good disposition of those who were to be cured known to all men, and then to apply the remedy, in order to stir up others to emulation, and to shew that he who was to be cured was worthy to obtain the grace. It goes on: The blind man said unto him, Lord, that I may receive my sight.
san Beda † 735 d.C.
For the blind man looks down upon every gift except light, because, whatever a blind man may possess, without light he cannot see what he possesses.
Pseudo-Girolamo
But Jesus, considering his ready will, rewards him with the fulfilment of his desire.
Origene † 253 d.C. ubi sup.
Again, it is more worthy to say Rabboni, or, as it is in other places, Master, than to say Son of David; wherefore He gives him health, not on his saying, Son of David, but when he said Rabboni. Wherefore there follows: And Jesus said unto him, Go thy way; thy faith hath made thee whole. And immediately he received his sight, and followed him in the way.
Teofilatto † 1107
The mind of the blind man is grateful, for when he was made whole, he did not leave Jesus, but followed Him.
san Beda † 735 d.C. ubi sup.
In a mystical sense, however, Jericho, which means the moon, points out the waning of our fleeting race. The Lord restored sight to the blind man, when drawing near to Jericho, because coming in the flesh and drawing near to His Passion, He brought many to the faith; for it was not in the first years of His Incarnation, but in the few years before He suffered, that He shewed the mystery of the Word to the world.
Pseudo-Girolamo
But the blindness in part, brought upon the Jews, will in the end be enlightened when He sends unto them the Prophet Elias. (Rom. 11:25)
san Beda † 735 d.C. ubi sup.
Now in that on approaching Jericho, He restored sight to one man, and on quitting it to two, He intimated, that before His Passion He preached only to one nation, the Jews, but after His resurrection and ascension, through His Apostles He opened the mysteries both of His Divinity and His Humanity to Jews and Gentiles. Mark indeed, in writing that one received his sight, refers to the saving of the Gentiles, that the figure might agree with the salvation of those, whom he instructed in the faith; but Matthew, who wrote his Gospel to the faithful among the Jews, because it was also to reach the knowledge of the Gentiles, fitly says that two received their sight, that He might teach us that the grace of faith belonged to each people. Therefore, as the Lord was departing with His disciples and a great multitude from Jericho, the blind man was sitting, begging by the way-side; that is, when the Lord ascended into heaven, and many of the faithful followed Him, yea when all the elect from the beginning of the world entered together with Him the gate of heaven,u, presently the Gentile people began to have hope of its own illumination; for it now sits begging by the wayside, because it has not entered upon and reached the path of truth.
Pseudo-Girolamo
The people of the Jews also, because it kept the Scriptures and did not fulfil them, begs and starves by the wayside; but he cries out, Son of David, have mercy upon me, because the Jewish people is enlightened by the merits of the Prophets. Many rebuke him that he may hold his peace, that is, sins and devils restrain the cry of the poor; and he cried the more, because when the battle waxes great, hands are to be lifted up with crying to the Rock of help, that is, Jesus of Nazareth.
san Beda † 735 d.C.
Again, the people of the Gentiles, having heard of the fame of the name of Christ, sought to be made a partaker of Him, but many spoke against Him, first the Jews, then also the Gentiles, lest the world which was to be enlightened should call upon Christ. The fury of those who attacked Him, however, could not deprive of salvation those who were fore-ordained to life. And He heard the blind man’s cry as He was passing, but stood when He restored his sight, because by His Humanity He pitied him, who by the power of His Divinity has driven away the darkness from our mind; for in that Jesus was born and suffered for our sakes, He as it were passed by, because this action is temporal; but when God is said to stand, it means, that, Himself without change, He sets in order all changeable things. But the Lord calls the blind man, who cries to Him, when He sends the word of faith to the people of the Gentiles by preachers; and they call on the blind man to be of good cheer and to rise, and bid him come to the Lord, when by preaching to the simple, they bid them have hope of salvation, and rise from the sloth of vice, and gird themselves for a life of virtue. Again, he throws away his garment and leaps, who, throwing aside the bands of the world, with unencumbered pace hastens to the Giver of eternal light.
Pseudo-Girolamo
Again, the Jewish people comes leaping, stripped of the old man, as a hart leaping on the mountains, that is, laying aside sloth, it meditates on Patriarchs, Prophets, and Apostles on high, and raises itself to heights of holiness. How consistent also is the order of salvation. First we heard by the Prophets, then we cry aloud by faith, next we are called by Apostles, we rise up by penitence, we are stripped of our old garment by baptism, and of our choice we are questioned. Again, the blind man when asked requires, that he may see the will of the Lord.
san Beda † 735 d.C. ubi sup.
Therefore let us also imitate him, let us not seek for riches, earthly goods, or honours from the Lord, but for that Light, which we alone with the Angels can see, the way to which is faith; wherefore also Christ answers to the blind man, Thy faith hath saved thee. But he sees and follows who works what his understanding tells him is good; for he follows Jesus, who understands and executes what is good, who imitates Him, who had no wish to prosper in this world, and bore reproach and derision. And because we have fallen from inward joy, by delight in the things of the body, He shews us what bitter feelings the return thither will cost us.
Teofilatto † 1107
Further, it says that he followed the Lord in the way, that is, in this life, because after it all are excluded who follow Him not here, by working His commandments.
Pseudo-Girolamo
Or, this is the way of which He said, I am the Way, the Truth, and the Life. This is the narrow way, which leads to the heights of Jerusalem, and Bethany, to the mount of Olives, which is the mount of light and consolation.
Il testo latino
Hieronymus
Passioni domini appropinquanti, civitatis nomen respondet; dicitur enim et veniunt Iericho. Iericho luna, sive anathema interpretatur. Defectus autem carnis Christi praeparatio est Ierusalem caelestis. Sequitur et proficiscente eo de Iericho, et discipulis eius, et plurima multitudine, filius Timaei, Bartimaeus caecus, sedebat iuxta viam mendicans
Beda
Matthaeus duos iuxta viam sedentes, et ad dominum clamantes caecos dicit esse illuminatos: Lucas autem, cum appropinquaret Iericho, pari ordine illuminatum ab eo caecum esse perhibet; ubi nemo saltem sapiens putet Evangelistas sibimet contraria scribere, sed alium plenius scribere quae alter omisit. Intelligendum est ergo unum eorum fuisse potissimum; quod ex hoc apparet quod et nomen eius et nomen patris eius Marcus commemoravit
Augustinus de Cons. Evang
Hinc est ergo quod ipsum solum voluit commemorare Marcus, cuius illuminatio tam claram famam huic miraculo comparavit quam erat nota calamitas. Lucas vero quamvis omnino eodem modo factum, tamen in alio caeco intelligendus est par commemorare miraculum, et eiusdem miraculi modum parem. Sequitur qui cum audisset quod Iesus Nazarenus est, coepit clamare et dicere: Iesu fili David, miserere mei
Chrysostomus
Filium David vocat caecus dominum, praetereuntis turbae laudem audiens, ac prophetarum expectatione completa certificatus. Sequitur et comminabantur illi multi ut taceret
Origenes in Matth
Tamquam si dicat: qui primi crediderant, increpabant ei clamanti fili David, ut taceret, et non appellaret eum contemptibili nomine, sed diceret: fili Dei, miserere mei. Ille autem non destitit; unde sequitur ille autem magis clamabat: fili David, miserere mei; cuius clamorem dominus exaudivit; unde sequitur et stans Iesus praecepit illum vocari. Vide autem quod inferior est caecus de quo Lucas loquitur: nam nec Iesus eum vocavit, ut Matthaeus dicit, nec iussit eum vocari, ut hic dicitur, sed iussit eum ad se adduci, quasi non potentem per se venire. Iste autem caecus ad imperium domini vocatur; unde sequitur et vocant eum, dicentes ei: animaequior esto; surge, vocat te. Ille autem abiciens vestimentum venit ad eum. Sequitur qui proiecto vestimento suo venit ad eum. Forte vestimentum caeci et mendicantis, velamentum intelligitur caecitatis et mendicitatis, quo fuerat circumdatus; quod abiciens venit ad Iesum: quem appropinquantem dominus interrogat; unde sequitur et respondens Iesus ait illi: quid tibi vis faciam?
Beda
Numquid qui lumen reddere poterat, quid vellet caecus ignorabat? Ad hoc ergo requirit ut petatur; ad hoc requirit ut cor ad orationem excitet
Chrysostomus in Matth
Vel quaerit, ne scilicet aliquis aestimaret, quod aliud volenti accipere, aliud daret. Etenim consuetudo erat eius, voluntatem curandorum universis facere manifestam, et tunc medelam inducere, ut alios duceret in zelum, et ut ostenderet eum qui curandus erat, gratiae dono digne potiri. Sequitur caecus autem dixit ei: Rabboni, ut videam
Beda
Parvipendit enim extra lucem caecus aliquid quaerere; quia etsi habere caecus quodlibet potest, sine luce non potest videre quod habet
Hieronymus
Considerans autem Iesus promptam voluntatem, completione desiderii remunerat
Origenes super Matth
Dignius autem est dicere Rabboni, vel, sicut in aliis dicitur, domine, quam fili David: unde propter illud quod dixit, fili David, non praestitit ei sanitatem; sed propter hoc quod dicit Rabboni; unde sequitur Iesus autem dixit ei: vade: fides tua salvum te fecit. Et confestim vidit, et sequebatur eum in via
Theophylactus
Grata enim est anima caeci in eo quod sanus effectus Iesum non relinquit, sed secutus est eum
Beda
Mystice autem Iericho, quae interpretari dicitur luna, defectum nostrae mutabilitatis designat. Appropinquans dominus Iericho lumen caeco reddidit: quia veniens in carne et passioni appropinquans, multos ad fidem adduxit. Non enim primis incarnationis suae temporibus, sed paucis antequam pateretur annis, mysterium verbi mundo exhibuit
Hieronymus
Caecitas etiam ex parte facta Iudaeis illustrabitur in fine, quando eis mittet Eliam prophetam
Beda
Quod autem appropinquans Iericho unum illuminavit, ac proficiscens de Iericho duos, hoc intimavit quod ante passionem suam uni tantum populo Iudaeorum praedicavit; post resurrectionem vero atque ascensionem suam per apostolos et Iudaeis et gentibus divinitatis et humanitatis suae arcana patefecit. Quod vero Marcus unum illuminatum scribit, ad gentium salutem respicit, ut eorum quos instruebat ad fidem, salvationi figura congrueret. Matthaeus vero, qui credentibus ex Hebraeis suum scribebat Evangelium, quod in gentium quoque notitiam erat perventurum, recte duos dicit illuminatos, ut ad utrumque populum fidei gratiam pertinere doceret. Proficiscente igitur domino et discipulis eius et plurima multitudine de Iericho, caecus sedebat iuxta viam mendicans: quia ascendente ad caelos domino, et multis fidelium sequentibus, immo cunctis ab initio mundi electis una cum illo ianuam regni caelestis ingredientibus, mox gentium populus coepit suae illuminationis spem habere: qui mendicat iuxta viam sedens, quia necdum iter veritatis ingrediens ad hoc pervenire contendit
Hieronymus
Populus etiam Iudaeorum, qui Scripturam conservat nec complet, iuxta viam mendicans esurit. Clamat autem fili David, miserere mei, quia per merita patriarcharum Iudaicus populus illuminatur. Comminantur autem ei multi ut taceat, quia peccata et Daemonia compescunt clamorem pauperis; sed ille magis clamabat, quia ingravescente bello, manus ad lapidem adiutorii, hoc est Iesum Nazarenum, cum clamore levandae sunt
Beda
Populus etiam gentium, agnita fama nominis Christi, particeps eius fieri quaerebat: cui contradicebant multi, primo Iudaei, deinde etiam gentiles, ne illuminandus mundus Christum invocaret; nec tamen impugnantium furor eos qui ad vitam erant praeordinati valebat salute privare. Clamantem autem caecum transiens audivit: quia per humanitatem suam misertus est qui per divinitatis potentiam mentis nostrae tenebras exclusit: quod enim propter nos natus et passus est Iesus, quasi transiit, quia haec actio temporalis est; stare autem Dei est immutabiliter cuncta disponere. Clamantem autem caecum dominus vocat, cum populo gentium per praedicatores verbum fidei mittit: qui vocantes caecum animaequiorem esse et surgere atque ad dominum venire praecipiunt, cum praedicando indoctis spem eos salutis habere ac de torpore vitiorum erigi atque ad virtutum studia se accingere iubent. Proiecto autem vestimento exilit qui, abiectis mundi retinaculis, expedito mentis gressu ad largitorem aeternae lucis properat
Hieronymus
Venit etiam Iudaicus populus exiliens nudus veteri homine, ut hinnulus saliens super montes: quia segnitiem deponens, patriarchas, prophetas, apostolos in altis considerans, ad superna se extendit. Quam conveniens autem est ordo salutis. Audivimus primo per prophetas, deinde clamamus per fidem, postea vocamur per apostolos, surgimus per poenitentiam, exuimur per Baptismum, interrogamur per voluntatem. Caecus autem interrogatus hoc requirit ut videat voluntatem domini
Beda
Imitemur ergo et nos eum: non divitias, non terrena bona, non honores a domino, sed lucem quaeramus, quam videre cum solis Angelis possumus, ad quam via fides est; unde et caeco respondetur fides tua te salvum fecit. Videt autem et sequitur qui bonum quod intelligit operatur: Iesum enim sequitur qui bonum quod intelligit operatur, qui imitatur eum qui prosperari in hoc mundo noluit, opprobria ac irrisiones toleravit. Et quia rerum corporalium delectatione a gaudio interno cecidimus, cum qua amaritudine illuc redeatur ostendit
Theophylactus
Dicit autem quod secutus est dominum in via, scilicet in hac vita: quia post hanc excluduntur omnes qui hic eum non sequuntur operando mandata eius
Hieronymus
Vel via ista est quae dixit: ego sum via, veritas et vita. Haec est via angusta quae ducit ad ardua Hierosolymae et Bethaniae, ad montem olivarum, qui est mons luminis et consolationis
10:21
Vers. 21. JESUS AUTEM INTUITUS EUM (vultu suavi, benigno et blando), DILEXIT EUM. — Puta signa dilectionis illi ostendit, v. g. manum ejus apprehendens, illi innuens et arridens, illum amplexans et exosculans. ET DIXIT EI: UNUM TIBI DEEST. — Arabicus interserit: Et dixit ei: Visne fieri perfectus? unum deest tibi, etc., scilicet ad perfectionem vitae sanctae et Evangelicae. SEQUERE ME. — Graeca addunt: Tollens crucem tuam. Unde Syrus: Et accipe crucem tuam, et veni post me; Arabicus: Veni, sequere me, et porta crucem.
10:24
Vers. 24. FILIOLI. — Syrus, filii mei. Blanda compellatione mollit rei difficultatem, velut qui eos ut filios charissimos amet, ac ut talibus veritatem sincere dicat, et divitias velut salutis obices abdicare suadeat. CONFIDENTES IN PECUNIIS. — Divites enim confidunt in suis divitiis potius quam in Deo, juxta illud: «Substantia divitis urbs fortitudinis ejus,» Proverb. X, 15; ideoque difficile salvantur, quia salus non nisi a Deo obvenit: quare salvari volentes in Deum sperent, ab eoque salutem postulent et expectent oportet, uti faciunt pauperes, qui cum non habeant divitias in quibus confidant, omnem spem suam in Deo collocare coguntur, juxta illud Ps. XIII, 6: «Consilium inopis confudistis, quoniam Dominus spes ejus est.» Divites ergo si salvari volunt, spem, cor et amorem suum avocent a divitiis illumque in Deum transferant.
10:30
30. QUI NON ACCIPIAT CENTIES TANTUM, NUNC IN TEMPORE HOC, DOMOS, ET FRATRES, etc., CUM PERSECUTIONIBUS. — Centuplum hoc exposui Matthaei cap. XIX, vers. 29. Addit Marcus illud reddendum «cum persecutionibus;» Arabicus, in tribulationibus; q. d. Esto fidelis qui amore Christi sua et suos reliquit, in mediis versetur persecutionibus, et undequaque eis valletur; tamen non deerunt ei centum, id est plurimi, qui ei succurrant, eumque foveant ut fratres, patres et matres. Ita S. Hieronymus, Beda, Franciscus Lucas, Emmanuel Sa, Vatablus. Addit hoc, tum quia in persecutionibus maxime fidelis eget ope et auxilio aliorum, tum quia hoc mirum est et rarum, ut in persecutione, quando homo solet destitui auxiliis et amicis, cumque omnes metuentes periculum ab eo se subducunt, sequaces tamen Christi contrarium plane experiantur, et centum, id est plurimos, inveniant qui illis opitulentur. Rursum potest illud «cum persecutionibus,» sic accipi, quasi persecutiones et tribulationes obitae vel obeundae pro Christo, sint pars mercedis dandae sequentibus Christum una cum centuplo. Magnum enim Dei donum est pati pro Christo, ut docet Apostolus, Philip. I, 29. Ita Jansenius, Sa et alii.
10:32
32. ERANT AUTEM IN VIA (ex Jericho) ASCENDENTES HIEROSOLYMAM (ad instantem Christo crucem et mortem, uti praedixerat Christus), ET PRAECEDEBAT ILLOS, — alacer praebens Se viae ducem Apostolis timidis, qui abhorrebant ab Hierosolyma, eo quod scirent Jesum ibidem a primoribus quaeri ad necem, imo illam ipsi decretam esse a magno concilio Sanhedrim, cap. XI, 5. Unde sequitur: ET STUPEBANT, ET SEQUENTES TIMEBANT. — Id est, timide sequebantur Jesum. Arabicus, et ipsi attoniti sequebantur eum timentes; Graece, ἐθαμβοῦντο, id est, ex ingenti metu et pavore stupebant. Causa pavoris indeque stuporis erat, ait Beda, instans mortis periculum: stupebant enim quod Christus, animo tam alacri et resoluto, Se suosque in apertum necis discrimen conjiceret; timebant enim ne ipsi cum Christo paterentur et occiderentur.
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38. AUT BAPTISMO, QUO EGO BAPTIZOR, BAPTIZARI? — «Baptismum» Christus vocat passionem suam, quia in illam plane erat immergendus et demergendus, juxta illud Davidis de se, et multo magis de Christo, Psal. LXVIII, 1: «Salvum me fac, Deus, quoniam intraverunt aquae (tribulationum) usque ad animam meam. Infixus sum in limo profundi, et non est substantia (locus in quo subsistam). Veni in altitudinem maris, et tempestas demersit me.» Vide dicta Matth. XX, 22.
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42. SCITIS QUIA HI QUI VIDENTUR PRINCIPARI GENTIBUS, DOMINANTUR EIS. — Graece, κατακυριεύουσιν αὐτῶν, id est, dominantur in eas, vel contra eas. Pro qui videntur, Graece est, οἱ δοκοῦντες, id est qui sibi placent gaudentque imperare et dominari. Nulli enim imperiosius et durius regunt quam illi qui regimine et imperio delectantur. Unde Arabicus vertit, qui putant se esse principes populorum, sunt domini eorum, id est dominationem quasi tyrannicam in eos exercent.
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46. FILIUS TIMAEI, BARTIMAEUS. — Syrus, Timaeus filius Timaei; Arabicus, Bartimaeus, filius Timaei. Caecus ergo hic vocatur quasi nomine proprio «Bartimaeus,» id est filius Timaei, sicut Bartholomaeus idem est quod filius Tholomaei, Matth. X, 3. Idem a patre dictus est «Timaeus.» Sic «Timaeus» dictus est philosophus ille Pythagoricus qui vitam Pythagorae scripsit, cujus nomine Plato scripsit dialogum, quem Timaeum indigitavit, quia in eo tractat de natura et rerum universitate, ejusque partibus, praesertim de homine, in qua materia Timaeus ille Pythagoricus erat versatissimus. Unde eum in dialogo hoc interloquentem inducit Plato. Porro, Bartimaeus Pagninus, in Nomin. Hebraicis, tripliciter interpretatur. Primo, ex S. Hieronymo, ut Bartimaeus sit idem quod filius caecus, aut caecitatis, ut sit nomen Syrum, sed corruptum, quod proprie dici deberet Barsamia, aut Barsamaeus: bar enim est filius, sema caecitas. Secundo, ut idem sit quod filius honoris, ut sit compositum conflatumque ex Syro bar, id est filius, et Graeco τιμή, id est honor; inde philosophus ille Pythagoricus dictus est Timaeus, id est honorandus, ob scientiam. Sic caecus hic, sequens Christum, ipsi fuit honori et laudi. Tertio, ut sit idem quod filius admirantis, aut frumentum admirabile, vel puritas admirabilis: hanc enim hic caecus adeptus est a Christo, quia illuminatus in corpore, magis illuminatus est in mente: bar enim est filius, vel far et frumentum, vel puritas; tama est admirari.
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52. ET SEQUEBATUR EUM IN VIA. — Moraliter Glossa: Consideremus, ait, qua via graditur, et sequamur per humilitatem et labores. «Via» enim dicit: «Ego sum via, veritas et vita.» Haec est via angusta, quae ducit ad ardua Hierosolymae et Bethaniae, ad montem Olivarum, qui est mons luminis et consolationis, imo ad Sion et Jerusalem caelestem. Caecus ergo videt et sequitur, quia qui Christi vitam probe intelligit, eam opere sequi et imitari debet.
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Uti Matth. 19,1, ita hic quoque indicatur Iesum praedicatione in Galilaea ad finem perducta iter in Peraeam et Iudaeam instituisse; v. 1.et inde exsurgens, ex Capharnaum (9,32), vel generatim ex Galilaea (9,99), ἀναστάς explica, uti 7,24, per hebraismum, sicut cp saepius ponitur; nam quod aliquibus placuit id referre ad 9,34 (et residens), nimis tenue et putidum videtur, ven: zn fines Iudaeae , traditur ultimusitineris terminus; qua autem via tetenderitin regionem Iudaeae, enuntiatur ultra Iordanem καὶ πέραν τοῦ Ἰορδάνου et in. Peraeam ; nam per Peraeam eum profectum esse, etiam infra v. &6patefit; quare quod textus receptus habet διὰ τοῦ πέραν, rectum est interpretamentum; ceterum vide ad Matth. 19,1; et conveniunt iterum turbae ad eum, iterum (cf. 9,14), nam 9,99 se turbis subtraxerat; nunc iterum eos admittit, et. sicut consueverat docebat *llos, eorumque aegrotos sanabat, ut Matth. refert. Et hic notanda est, ut Beda dicit, mentium distantia in turbis et pharisaeis; hae conveniunt ut doceantur et sui sanentur infirmi ; aliter illi
In hac altera parte quam secundum adumbrationem Petri in Act. 10,39 statuimus recoluntur ea quae Iesus in regione Iudaeorum docuit, gessit , passus est ; cf. Proleg. p. 14.
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v. 2 et accedentes pharisaei interrogabant eum : si licet, licetne, uti saepius εἰ, s eo modo adhibetur; cf. Matth. 12,10, viro uxorem dimittere; Matthaeus pro contribulibus Iudaeis scribens quaestionem ita ponit'uti apud rabbinos agitabatur et prout certe pharisaei quoque Christo proponebant quaerentes liceatne quacumque ex causa. Marcus Romanis scribens illam disputationem rabbinicam omittit et quaestionem ponit prout pro gentibus apta erat et prout Christus quoque ad eam respondet scil. matrimonium solvi non posse ; entantes eum, o stultitiam, exclamat Vict., arbitrabantur ei os occludere quaestionibus quamvis iam documentum huius virtutis experti essent, quando de sabbato multa disceptabant, quando dicebant eum blasphemare, habere daemonium etc. ; tentabant i. e. « experiri cupiebant numquid dicturus esset quod in calumniam rapere possent. Putabant utrumvis responderet habituros se quod calumniarentur; si enim diceret non licere , accusari illum posse tamquam legi contrarium ; si vero diceret licere, &ccusari posse illius doctrinam tamquam imperfectam, cum perfectionis videretur esse magister » (lans.). Verum fatendum erit illud tentantes plene explicari ex modo quo pharisaei revera quaestionem ponebant apud Matthaeum. Marcus malam eorum mentem significare voluit, quo cuperent Iesum in sermone capere. « Igitur Dominus sic responsum temperat , ut decipulam transeat, Scripturam sanctam adducens in testimonium et naturalem legem primamque Dei sententiam » (Beda)
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v. 3 at ille respondens dizit eis : quid voóts praecepit Moyses? illi recurrunt ad Deut. 24,1 et cum emphasi dicunt ἐπέτρεψεν Μωυσῆς concessit Moyses
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v. & Moyses permisit libellum repudn scribere et dimittere; quod atünet verba praecipiendi et permittendi quae hic aliquibus videntur promiscue adhiberi, bene notat lans. : « constitutio enim Moysis divortium spectans habebat aliquid permissionis et aliquid praecepti; nam permissionis fuit quod non prohiberet divortium facere et libellum repudii scribere ; praecepti vero quod constitutum fuit non posse divortium fieri nisi maritus uxori scriberet et traderet libellum repudii. Itaque praeceptum hoc permissionem includit et permissio praeceptum ». Eo ipso quod divortium certis conditionibus alligaretur, iam etiam prospiciebatur ne primo aestu ac fervore irae neque ad libitum pro arbitrio ac libidine fieri posset. Verum eam quoque permissionem deficere ab illa perfectione quae ipsa rei natura et ordinatione Dei exigitur Iesus docet a modo creationis et ἃ Dei praecepto (Vict.); v.5 quibus respondens Iesus ait : ad duritiam cordis vestri scripsit vobis praeceptum istud, σχληροκαρδίχ apud LXX. quandoque dicitur pro 235 n5» (praeputium cordis) Deut. 10,16. Ier. &,&, cor veluti incircumcisum , adeoque impurum, pervicax, obstinatum , malis concupiscentiis subiectum. Neque haec durities cordis aliud est ac durities cervicis quae toties in Scriptura populo exprobratur. Moyses itaque permisit, non sponte , sed coactus quo mala vitarentur maiora, verum divortium illis circumdedit praeceptis quibus sanctitati matrimonii pro ratione temporis consuleretur; ita v. g. mulier dimissa iam non poterat ad virum dimittentem revertere. Uti bene explicat Vict., permissio haec consequitur naturam et indolem veteris foederis imperfectam ; lex enim non afferebat veram animi sanctitatem nec praestabat remedia illa potentia quibus in novo foedere perturbationes animorum ac libidines coercentur et superantur. Dein docet in ipsa iam creatione expressam esse voluntatem et ordinationem Dei de unitate ac indissolubilitate matrimonii
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v. 6 αὖ znztio autem creaturae masculum et feminam fecit eos (Deus) Gen. 1,977; viro unam adductam esse mulierem notant , non complures; quare matrimonium cum una esse ineundum designari. Hanc autem unionem debere esse perpetuam neque arbitrio hominis solvi decláratur
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v. 7 propter hoc, potest quidem referri ad v. 6, quia Deus ita hominem creavit, ut ex unione sexuum genus humanum propagaretur; verum satius erit nexum explicari ex loco unde verba deprompta sunt Gen. 2,24, relinquet homo patrem suum et matrem et adhaerebit ad uxorem suam (vide lect. var. ; videtur ultimum membrum additum ex Matth. et LXX)
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v. 8 et erunt duo in carne una εἰς σάρχα μίαν in carnem unam, est hebraica phrasi dictum pro eo quod est erunt duo una caro, sicut v. g. dicitur : factus est Adam in animam viventem (Ians.) et in dub legitur eo modo: erunt duo una caro. Quare sequitur : ?taque tam non sunt duo sed una caro , unum scil. principium completum ad finem a Deo institutum , ad propagandum genus. Iam si sint una caro, una quasi natura a Deo in eam unitatem condita , etiam sequitur
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v. 9 quod ergo Deus coniunxit , homo non separet; matrimonium hominis arbitrio subtractum est ; si instituto naturae sunt una caro, cum homo non sit dominus institutionis ab ipsa natura factae, etiam unionem illam non potest solvere. Id ipsi naturae conditori relinquendum est. Revocat itaque Christus matrimonium ad pristinam illam in creatione expressam notionem unitatüs et indissolubilitatis. Hac doctrina admirationem discipulorum esse vehementer excitatam quippe quae iis nimis dura videretur, clare docetur apud Matth. 19,10 cum discipuli dicant : si ita est causa hominis cum uxore, non expedit nubere. Eandem discipulorum admirationem etiam Marcus perspicue indicat eo ipso quia quando erant soli cum Domino denuo de hac re Dominum interrogant, unde satis patet eam doctrinam esse propositam illis minime tale aliquid opinantibus v. 10 e£ ἐπ domo εἰς τὴν oixizv in domum scil. cum venissent; cf. 7,&; similia eiusmodi brachylogiae exempla habes Matth. 10,9. 27. Luc. 7,1. Ioan. 16,21 (cf. Buttmann l. c. p. 282. 338; Winer ὃ 50,& b) iterum discipuli eius de eodem tnlerrogaverunt eum ; res itaque iis videbatur adeo nova et difficilis, ut de vero sensu sermonis adeo plani nihilominus dubitarent et quid rei esset iterum quaererent;
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v. 11 et ait ?/lis : quicumque dimiserit uxorem suam et aliam duxerit, adulterium committit super eam ἐπ᾿ αὐτήν in eam, adversus eam, in iniuriam eius (Erasmus), adulterat ratione eius, scil. quia etsi eam dimiserit, tamen est et manet eius uxor. Aliqui ἐπ᾿ αὐτήν spectare volunt ad aliam ἄλλην (Vict. Theoph. Euth. et ex recentioribus Lange, Ewald, Bleek, Schegg); proinde adulterium committit cum ea. Sensus manet idem ; sed cum de uxore sermo sit et potius iniuria illi illata novo matrimonio attentato efferatur, prior explicatio cum plerisque est retinenda. Simul evincitur duas pluresve eodem tempore habere uxores non licere. Denuo manere maírimonii vinculum affirmatur
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v. 19 e£ si uxor dimiserit. virum suum et alii nupserit moechatur, adulterium committit. Eadem doctrina traditur Luc. 16,18. 1 Cor. 7,10. 11; de Matth. 5,32 et 19,9 vide quae notavi in Comment. I p. 225 seq. II p. 143 seq. trimonium idque a Marco non notari quia id ex rei natura intelligatur (cf. Weiss, Kei). Illi plane verba Christi pervertunt : quod Deus coniunxit, homo non separet! Ergo secundum eos homo separat, homo solyit vinculum et quidem ille qui in matrimonio adulterium committit. Ergo peccato commisso posset quis licite aliud contrahere matrimonium et quod in vetere lege non licebat nisi variis illis de libello repudii observatis, in novo foedere homo peccato admisso multo facilius perficeret! Alii saltem illi qui non commisit adulterium ius novi matrimonii servari volunt parte adultera eiecta; ita v. g. docet Cook partem innocentem nullibi in s. litteris reprehendi de altero matrimonio inito, vituperium et poenam soli parti noxiae imputari. Sed quid dicit Christus? quicumque dimittit etc. adulterium committit; sed si adulterium committit, si moechatur, quomodo a peccato et poena immunis esse potest? nonne praeceptum est: non moechaberis? Ceterum si adulterio solveretur vinculum ex mente Christ, quomodo Marcus , Lucas, Paulus id potuissent omittere? alia quibus ea explicatio exploditur et quomodo antiquitus verba Christi sint intellecta, vide in Comment. Matth. 1. c. | Quaerunt, cur v. 12 additum sit de muliere dimittente et utrum haec a Christo dicta sint an ab evangelista ex doctrina Christi conclusa et addita. Opinantur enim aliqui quia apud Iudaeos soli viro competebat potestas di-
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v. 13 et offerebant 1lli parvulos, ut tangeret 1llos, scil. ut manus eis imponeret (Matth. 19,13) et tali impositione illis benediceret; cf. Gen. 48,15. 15; discipuli autem comminabantur offerentibus, eos arcere et cum aliqua reprehensione eos repellere studebant; aliqui censent id fecisse eos quia a dignitate Domini alienum putaverint parvulis tempus et curam impendere (cf. Vct. Theoph.), alii, ne Dominus illorum importunitate lassaretur (Bed. Alb.). Cum Christus modum agendi eorum indigne ferret et doctrinam subiungeret de humilitate, discipuli ex aliqua superbia eos reiecisse videntur quasi indignum esset tali matrum petitioni accedere;
Moris erat apud ludaeos puerulos adducere ad rabbinos, ut bene illis precarentur. Quare mirum non est etiam Domino parvulos esse oblatos, praesertim cum turbae essent experientia edoctae Dominum manuum impositione a multis repulisse mala; proinde merito sperabant fore ut eius benedictione infantes praemunirentur a malis et ἃ diaboli potestate. Qua in re Theoph. magnam turbarum fidem laudat, et cum Iesus tot miraculis famam et celebritatem haberet, addi potest quod Caím. existimat : omnino non minima solatii et felicitatis pars futura illis erat gloriari olim et meminisse Iesum Davidis filium sibi benedicere;
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v. 1& quos cum videret Iesus, indigne tulit, vultu et habitu aliquam prae se tulit indignationem ostendens quantopere improbaret fastum illum discipulorum eorumque contemptum quem parvulis et piae matrum petitioni exhibebant; hac voce solus utitur Marcus; Petrus eius rei testis bene retulit quid Iesus oculis, vultu, gestu, sono vocis exprimeret; et ait ds : sinite parvulos venire ad me, (et) ne prohibueritis eos, omissa particula καί sermo fit magis concitatus, (alium enim est regnum Dei; cum hac sententia ratio reddatur, cur velit parvulos ad se venire, manifestum est talium debere spectare parvulos, et bene notat Jans. : « cum hoc occasione parvulorum sibi oblatorum Dominus dixerit , nequaquam parvuli aetate ab hoc dicto et proinde nec a participatione regni coelorum possunt excludi ». Sed verum est etiam quod plerique adnotant non sine causa dici (alium i. e. eorum qui sint eiusmodi, qui itaque similes sint parvulis iis in modis qui hic solum in considerationem venire possunt. Voce enim hac taitum est regnum coelorum, et parvuli designantur (cum sane sibimet ipsis sunt similes) et 11 qui ad eorum accedunt similitudinem in ea utique re de qua agitur. Quare falso explicant et ii qui hic de parvulis non esse mentionem dicunt et ii qui solum de parvulis sermonem esse volunt (illud v. g. Patr., hoc Schegg). Sed si dico : eorum qui sunt huiusmodi est regnum coelorum, profecto ii a quibus exemplum vel similitudo sumitur nequeunt excludi , neque omitti possunt ii qui sint eiusmodi, illis scil. a quibus exemplum petitur similes. Atque hoc statim Dominus ipse explanat dicens
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v. 15 amen dico vobis : quisqtis non receperit regnum Dei velut parvulus, non intrabit in illud; idem monet apostolus : si quis videtur inter vos sapiens esse in hoc saeculo stultus fiat ut sit sapiens (1 Cor. 3,18). Doctrinam evangelii sicuti parvuli accipere iubemur, inquit Bedá , quia quomodo parvulus in discendo non contradicit doctoribus neque rationes et verba componit adversus eos resistens, sed fideliter suscipit quod docetur et cum metu obtemperat et quiescit, ita et nos in obediendo simpliciter et sine ulla retractatione verbis Domini facere debemus; similiter TAeopA. Euth. praedicationem accipiendam esse non diiudicando aut haesitando (μηδὲν διαχρινόμενος ἢ ἀπιστῶν, μηδὲ ἀμφιδάλλων). Valet itaque idem quod Matth. 18,3 dicitur : nisi efficiamini sicuti parvuli, non intrabitis in regnum coelorum. Laudant autem et commendant in parvulis humilitatem, simplicitatem, innocentiam ; non eos perseverare in iracundia, non esse memores iniuriarum, esse puros animis et castos (cf. Vict. Theoph. Bed. Aib. qui novem bonas proprietates in puerulis recenset). Solum bis legimus Dominum amplexu tenerum declarasse amorem et in utroque casu parvulis eiusmodi blandimenta impendit, supra 9,35 et hic
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v. 16 et complezans eos. ἐναγκαλισάμενος eos in ulnas suscipiens (Erasm. Cai.) et imponens manus super illos benedicebat eos χατευλόγει qua compositione vis et notio benedicendi augetur; itaque instanter quasi et magno cum affectu illis benedixit. Hac amoris exhibitione docet discipulos mundanum fastum calcare (Vict. Theoph.), parvulos magni aestimare, eos tenero amore prosequi. Pariter autem significat quod Beda adnotat : « complexus benedicit parvulos, ut humiles spiritu sua benedictione, gratia et dilectione dignos esse significet ». c) De divitiarum periculis et mercede paupertatis 10,17-31. Cum in v. 10 dictum sit Christum morari in domo, iam sequitur
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v. 11 et cum egressus esset in viam , procurrens quidam (ita εἷς bene redditur; vide ad Matth. 19,16) genu flero ante eum, quibus verbis Marcus eius desiderium et magnam in Iesum reverentiam describit, rogabat eum : magister bone , ex fervore quo accurrit et ex honore quem coram Iesu se prosternens exhibet manifesto sequitur eum hanc appellationem proferre animo sincero et maxima cum veneratione , nequaquam autem tamquam verba nuda solius urbanitatis gratia neque velut adulatoria (uti aliqui volunt; illud B/eek, Klostermann, hoc Ewald), quid faciam ut vitam aeternam percipiam? bene dicit Theoph. se iuvenem hunc in admiratione habere quia cum alii plerique beneficiorum temporalium causa accesserint, ut v. g. sanationem impetrarent, ille hereditatem quaesierit vitae aeternae (sim. Vict.). Adolescens Iesum salutat magistrum bonum ; eum existimat eximium quer dam doctorem, attamen in censu et ordine doctorum hominum constitutum. Certe hanc appellationem ei indit quia ex operibus et doctrina Iesu cognovit eum eminenti quadam ratione munus magistri exercere; v. 18 Jesus autem dixit ei : quid me dicis bonum? cur me eo salutas nomine? qua interrogatione eum monet, ut apud se deliberet an ex iis quae noverit et propter quae bonum salutaverit non maius quidquam ac sublimius concludendum sit; nemo bonus nisi unus Deus; hanc appellationem sensu plenissimo ac perfectissimo uni Deo convenire adolescens profecto non ignorabat; itaque Christus occasionem in illius verbis nactus eum oblique monere voluit maiora de se esse cogitanda quam humana ipsius species ac figura praeferret : me bonum appellans fac consideres quam bonitatem mihi tribuas, quamne homo parlüicipat an infinitam illam quà nemo bonus nisi unus Deus (Patr.); atque Christum voluisse iuvenem ad veram suae naturae divinae cognitionem evehere Bed. Vict. Theoph. Maíd. Lap. etc. docent; alii pro moribus colligunt laudem omnem quae nobis tribuatur ad Deum esse referendam et vertendam in Dei laudem (Cai. Ians.). Quod habetur Matth. 19,17 : quid me interrogas de bono? non adeo differt, ut primo aspectu videtur. Nam quemadmodum is qui de doctrina quadam interrogatur, in ea versatus esse censetur, ita is existimatur et re ipsa vocatur bonus qui de bono et de modo bene agendi interrogatur. Ceterum vide ad Matth. 19,16 seq. Postquam fidem adolescentis provocavit, iam ei exponit quaenam opera necessaria sint ad vitam aeternam consequendam
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v. 19 praecepta nosti; et quaenam intelligi velit scil. decalogum exemplis prolatis manifestat : ne adulteres, ne occidas , ne fureris ec. addit quoque μὴ ἀπο- στερήσης 1. e. ne quemquam spolies re debita, v. g. operarios mercede, vel depositum negando, vel retinendo commodatum ; qua voce utuntur LXX Ex. 21,10 τὰ δέοντα καὶ τὸν ἱματισμὸν καὶ τὴν ὁμιλίαν αὐτῆς οὐχ ἀπο- στερήσει (vulg. non negabit) et Deut. 25,15 οὐχ ἀποστερήσεις μισθόν non negabis mercedem, pariter Mal. 3,5 et Eccli. 4,1 et 31, 21 et similiter usus vocis colligitur ex 1 Cor. 7,5. Vocem eam aliqui spectare opinantur ad decalogi praeceptum nonum et decimum, alii colligi ex praecepto septimo et octavo esseque eorum consectarium; ad hominem divitem accommodari eiusmodi monitionem patet. Addi potest cum ScAegg spectare ne fureris ad ea quae quis de facto ut aiunt habet, μὴ ἀποστ.. ad ea quae de iure alicuius sunt. Praecepta recitantur quae ad proximum pertinent fortasse ideo quia in istis facilius vera deprehendi potest pietas, cum Deum ἃ se diligi ac coli quis mentiri possit, non item se officiis erga alios satisfacere. Bonae conscientiae testimonium adolescens candide prodit
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v. 20 Aaec omnia observavi a iuventute mea, ἐφυλαξάμην apud. Graecos quidem communiter sensum habet : vitavi, abstinui, mihi cavi; at apud LXX ea forma reperitur in significatione custodiendi , observandi (Lev. 18,4 seq. 20,8. 22; 26,3 etc. Schanz; praeterea Ex. 12,94. 95; 13,10; 23,13. 15; 13,13 etc. Deut. 4,2. 6; 5,1; 6,9. 95 etc. 1 Par. 98," et alibi); quare merito eam notionem hic quoque retinent; insuper cum praecedat honora patrem tuum et matrem, id quod Weiss vult : ab his omnibus sedulo cavi, nullatenus aptum est. Iuvenem autem verum de se fassum esse vitamque egisse bonam sanctamque sequitur ex
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v. 21 Jesus autem intuitus eum dilexit eum , oculis vultuque dilectionem prodit , id quod unus nobis refert Marcus a Petro qui aderat edoctus; quare veterum quidam putantes iuvenem subdole ex Iesu quaesivisse luculenter refutantur; Iesus enim sciebat quid esset in homine (loan. 2,25); et dizit ei : unum tibi deest; ad quid istud ei desit, clare docetur Matth. 19,20. 21; ipse enim adolescens se sentit impelli et invitari, ut aliquid praestet quod in mandatis quibus tenentur omnes non contineatur et Iesus dicit : si vis perfectus esse, cum antea dixisset : si vis ad vitam ingredi, serva mandata. Quid itaque perfectionis sit ad quam tendant qui se ipvitari a Deo et incitari persentiscunt declarat Christus hisce : vade (est sicut rabbinicum 9 veluti particula exhortationis) quaecumque habes vende et da pauperibus et habebis thesaurum in coelo; meminit thesauri, ut Vict. notat, agit enim cum divite qui opes amat; quare ei ostendit divitias veras atque perennes eumque monet ut relictis fluxis illis ac fugacibus mentem convertat ad aeternas easque longe maiores ; 118 renuntiationem ei facilem reddere studet. Abiectis itaque impedimentis quibus animus terrae quasi adhaerere et agglutinari solet, vent, sequere me « evangelizantem regnum Dei, sequere vita, moribus et officiis; in hac enim sequela perfectionem assequeris et in imitatione mei implebitur desiderium quo vis perfectus esse » (Cai.). Eum itaque ad discipulatum invitat, ut relictis omnibus continuo et arcte sibi adhaereat. Porro Dominu m sequi est, ut Beda dicit, eius esse imitatorem et per vestigia illius gradi, est voluntatem suam plane in omnibus ei subiicere; « facilius sacculus contemnitur quam voluntas; multi divitias relinquentes Dominum non sequuntur » (Beda). Quod Christus in parabola dixit divitias esse spinas quae sementem dominicam suffocent ( Vict. Beda) , iam cernitur impleri in adolescente
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v. 99 qui contristatus in verbo ἐπὶ τῷ λόγῳ propter sermonem illum abiit moerens et dolens, erat enim habens multas possessiones ; desiderat quidem perfectionem ; at luget quod tali pretio sit emenda quale solvere propter amorem divitiarum non vult. Unde eius animus quasi inter duo desideria discerpitur et inter duo bona haeret et quod utrumque non potest simul habere tristitia afficitur et dolore. Verum accidit quod plerumque fieri solet : praevalet illud quod praesens est sensusque inaxime percellit prae praemio futuro quod sola apprehenditur fide. Amore divitiarum irretitus Christi invitationem repudiaverat adolescens et desiderium perfectionis ad quam se incitari sensit abiecerat; inde Iesus occasionem capit graviter monendi eodem amore divitiarum multos in periculum adduci perdendae salutis. Sicut enim ille a perfectione sequenda retrahebatur, ita alii abundantia opum variis implicántur vitiis; unde
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v. 93 et circumspiciens Iesus, discipulos scil. circa se aspiciens, ut aspicere solet qui aliis rem seriam communicare vult eosque attendere iubet, a:t discipulis suis : quam difficile qui pecunias habent in regnum Dei introibunt! plurimis eos periculis et impedimentis distineri ipsa exclamatione quam etc. indicatur; notat Euth. esse πῶς βεδαιωτιχόν, confirmativum, et poni pro ἀληθῶς vere. Divitiae enim et facillime animum captant blandis voluptatibus et ad superbiam , avaritiam , contemptum Dei et hominum propellunt. Quare sapiens, beatus dives, inquit, qui inventus est sine macula; quis est hic et laudabimus eum? fecit enim mirabilia in vita sua (Eccli. 31,8. 9); hac ipsa laude et admiratione satis docet quam raro eiusmodi reperiatur. Unde idem insinuat quod Christus profitetur. Discipuli autem in quorum animis exspectatio regni messiani gloria et opibus insignis alte erat infixa et qui insuper ex norma veteris te- Stamenti bona temporalia tamquam virtutis praemium suspicere solebant
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v. 9& obstupescebant in verbis etus ἐθαμθοῦντο, diu multumque mirabantur de tali doctrina quod scil. qui hominum sententia ter quaterque beati praedicantur, in regnum Dei non sint intraturi nisi difficillime. Quae res cum iis videatur incredibilis adeo ut quasi attoniti haererent, Iesus iterato affirmat, immo sermonem auget, uti fieri solet, si cui res plane mira persuaderi debet; at Iesus rursus respondens ait illis : filio (vide lect. var.), blande eos alloquens et tali amoris significatione simul declarans se nullo modo eos decipere nec vane et inutiliter terrere, verum doctrinam maximi momenti ad eorum bonum proponere, quam difficile est confidentes in pecuniis (si glossa est, apte et opportune addebatur; neque enim opes incusat, sed eos qui ultra modum iis inhaerent, ut Vict. ait) n regnum Dei introire! dantur quippe divitiae, utsint adminicula ad regnum coelorum ; sed affectus hominis minus ordinatus ad divitias qui valde frequens est difficilem reddit aditum divitis ad regnum coelorum (Cai.). Quare sapiens sapienter rogat: mendicitatem et divitias ne dederis mihi; tribue tantum victui meo necessaria (Prov. 30,8). Immo
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v. 25 /actltus est camelum per foramen acus transire quam divitem intrare in regnum Dei; locutio est proverbialis ad rem valde difficilem designandam; vide ad Matth. 19,24. Dicit quidem 7/eopA. camelum intelligi vel animal vel crassum funem qui in maximis navigiis adhibeatur; verum hoc ultimum omittendum est, quia χάμηλος ea notione nunquam invenitur idque solum excogitatum videtur, ut locutio magis ad foramen acusaptaretur. Sed eiusmodi locutiones proverbiales de elephante v. g. apud Iudaeos in usu erant. Etiam magis obstupescunt discipuli
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v. 26 qui magis admirabantur, περισσῶς supra modum ἐξεπλήσσοντο quasi ictu percellebantur, dicentes ad semetipsos (vide lect. var.); cum apud Marcum nunquam dicatur λέγειν πρός τινα, nisi ubi sit πρὸς ἑχυτούς, πρὸς ἀλλήλους (8,81; 8.16; 11,31), lectio vulg. videtur genuina ; e£ quis potest salvus fieri? illud xai et in initio interrogationis « cum vi auctiva ita ponitur, ut is qui interrogat cum admiratione quadam alterius orationem excipere ex eaque (Kühner ad Xen. Mem. 1,3. 10 apud Weiss). Verba Iesu secum recolentes et bene perspicientes quantopere homines divitias ament , immo ii quoque eas desiderent qui eas nequeant adipisci (Beda), exclamant et quis etc. neminem posse, si res ita se habeat, ut Iesus dicit, salvum fieri. Qua animadversione simul explicationem rogant, cum fieri nequeat ut omnes a regno Dei excludantur quod tamen e verbis Christi sequi videbatur. Notant Vict. Theoph. discipulos, utpote pauperes non pro se, sed pro omnibus hominibus fuisse anxios misericordia eorum motos. Et explicationem quam illa exclamatione tacite petunt Iesus subiungit v. 21 οἱ intuens tllos et aspectu suo eos iam erigens et consolans Iesus ait : apud homines impossibile est, sed non apud Deum ; omnia enim possibilia sunt apud Deum ; i. e. homo suis viribus relictus utique illecebris divitiarum et vitiis ad quae illae blande invitant resistere non potest, quia pondere naturae corruptae ad ima fertur; sed Deus sua gratia animum potest ita sanare et confortare ut generose calcatis ac superatis concupiscentiis inter medias opes unice ad Deum aspiret earumque usu recto gloriam Dei et suam procuret salutem. Docet itaque Christus gratia Dei omne salutis impedimentum removeri et ea hominem omnino indigere ut pericula evitet quae ex bonis terrestribus orta animos obsident et oppugnant. Sola itaque gratia divina tollitur ab hominibus inordinatus affectus et usus divitiarum. Qualis sit ille thesaurus in coelo repositus, Petrus accuratius scire velle videtur; quare Domino dicit : fecimus id quod adolescenti suasisti ;
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v. 98 et coepit ei Petrus dicere : ecce nos dimisimus omnia et secuti sumus te ! quid ergo erit nobis? id quod apud Matth. additur, hic quoque ex oratione contexta et responsione Iesu per se intelligitur;
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v. 29 respondens Iesus ait : amen dico vobis , nemo est qui reliquerit domum aut fratres aut sorores, aut patrem aut matrem , aut filios aut agros propter me et propter evangelium , ut scil. mihi adhaereat doctrinamque meam sequatur et in eam aliisannuntiandam suam conferat operam. Cum Christus dixisset : veni enim separare hominem adversus patrem suum et filiam adversus matrem suam etc. (Matth. 10,35 ; Vict. Theoph.) i. e. cum praedixisset suisinstare multas persecutiones et cum postulasset ut prae carissimis quibusque ipse amaretur, intelligitur quoque quomodo haud pauci si ei fideles esse velint vel cognatos relinquere vel spoliationem bonorum tolerare debeant. Praeterea hac promissione etiam invitat ut quamvis talis non adsit relinquendi necessitas tamen ultro rebus istis se exuant quo expeditius et arctius sibi adhaereant et opus evangelii promoveant in se ipsis et in aliis. Deus liberalitate non vincitur, verum magnifice remuneratur
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v. 30 qui non accipiat ἐὰν μὴ λάθη si non recipiat i. e. nemo relinquit ita ut. ᾿ non accipiat; certissime accipiet et si non accipit, sequitur eum vere non reliquisse, centies tantum nunc in tempore hoc domos et fratres et sorores et matres et filios et agros; promissio haec mutua illa Christianorum caritate implebatur ; ubicumque terrarum qui a suis erat eiectus et spoliatus excipiebatur et fovebatur a fidelibus, ita ut ei essent loco fratrum et sororum et matris eique suas domos et opes liberaliter offerrent; vide Act. 2,&& omnes qui credebant habebant omnia communia, et 4,39 et 16,15; porro omnes Christifideles appellantur fratres in epistolis; S. Paulus ut matrem suam salutat matrem Rufi (Rom. 16,13), ut filios suos carissimos alloquitur Corinthios (1 Cor. 15,14), Galatas (5,19) etc. Eandem promissionem quoque cerni in iis qui saeculo relicto in monasteriis degunt manifestum est; nam ii quoque pro una domo quam reliquerunt tot quasi domicilia habent quot monasteria etc. Opportune monet Patr. hunc sensum proprium esse retinendum; « nam si in translatum haec essent accipienda , quorsum repetita haec enumeratio rerum relictarum aut recipiendarum? nonne illud centies tantum rei significandae satis fuisset? attamen id genus /ratres et sorores et matres et filios Christus promittit, non qui nobis consanguinitate , sed qui horum loco multoque excellentius sint caritate coniuncti ». Porro adverte Christum in enumeratione eorum quae relinquenda sint uti disiunctione; proin indicari praemium etiam iis pro sua parte promitti qui unum aliquid Christi causa reliquerint. Ut verbis additis significatur, dimissio debet esse necessaria aut expediens ad honorem Dei, non stulta, non irrationalis, non contra aut praeter caritatem Dei aut proximi (Cai.). Additur cum persecuttonibus, i. e. haec omnia accipient inter persecutiones, quamvis perseculiones patiantur et affligantur; proinde eos consolatur praedicens ac promittens fore, ut ipsae persecutiones nullo modo impediant quominus ea illis fiant quae pollicitus sit. Id simul auget, ut Jans. notat, admirationem , quod etiam in mediis ipsis persecutionibus haec sint habituri quando metuere possent, ne omnibus destituerentur auxiliis et solatiis. Sunt tamen, ut idem advertit aliqui qui additum hoc cum persecutionibus velut partem beneficii quod promittatur explicent; esse scil. inter dona Dei posse pati pro Christo et eos dici beatos a Christo qui varia hominum malitia perpetiantur (Matth. 5,11. 19). Pia quidem explicatio, sed quae ipsa enumerationis serie ac ratione non commendatur ; quare in priore acceptione quam Cassianus, Theoph. Sa, Estius, Menochtus, Lamy et recentiores sequuntur sistendum erit. Nuperrime quidam pro persecutionibus hoc loco ponere voluit vestimenta pretiosa, quippe quae ad seriem rerum melius convenirent !. Sed coniectura est plane inutilis, ne dicam frivola et ridicula; utramcumque explicationem elegeris, persecutiones eo loco sensum praebent omnino ad rem aptum et Christi promissione dignum. lis itaque Dominus in hoc tempore pollicetur centuplum et in saeculo futuro vitam aeternam. Apud Cassianum in collatione 24 cap. 26 (M. 49, 1325 seq.) haec leguntur : « centuplam fratrum parentumve recipiet quantitatem , quisquis patris unius vel matris seu filii pro Christi nomine caritate contempta in omnium qui Christo deserviunt dilectionem sincerissimam transit, pro uno scilicet tot inveniens patres fratresque ferventiore ac praestantiore sibi affectione devinctos. Multiplicata etiam domorum atque agrorum possessione ditabitur, quisquis una domo pro Christi dilectione reiecta innumera monachorum habitacula tamquam propria possidebit, in quacumque orbis parte velut in suae domus iure succedens. Quomodo enim non centuplum, et si Domini nostri sententiae superadiici aliquid fas est, plus quam centuplum recipit, qui decem vel viginti servorum ministeria infida et coacticia derelinquens tot ingenuorum ac nobilium spontaneo fulcitur obsequio? Quod ita esse etiam vestris experimentis probare potuistis, qui singulis patribus matribusque ac domibus derelictis, quamlibet mundi partem fueritis ingressi patres, matres fratresque innumeros, domos quoque et agros servosque fidelissimos absque ullo sollicitudinis labore conquiritis, qui vos ut proprios dominos submisse suscipiunt, ampléctuntur, fovent, venerantur officiis ». Sunt qui haec Christi verba impleri dicant modo spirituali, ita ut pro temporalibus dentur gratiae spirituales. Eo modo scribit S. Hieronymus : « qui carnalia pro Salvatore dimiserit spiritualia recipiet, quae comparatione ac merito sui ita erunt quasi si parvo numero centenarius numerus comparetur » (M. 26,139), et eadem repetit Beda hic. Simili modo S. Ambrosius per centuplum ipsum Deum accipit qui ab iis possideatur qui omnia reli- querint (in Ps. 148, serm. 8 n. 7. 40; M. 15,1296 seq.) et S. Gregorius per centenarium numerum perfectionem designari mentis dicit, ut iam non ea . appetat quae contemnit ; « neque enim sanctus quisque ideo terrena deserit, ut haec possidere in hoc mundo multiplicius possit, quia quisquis terreno studio terram relinquit, terram non relinquit sed appetit » (homil. in Ez. 2,6. 16; M. 76,1007). Pariter de spiritualibus donis accipiunt Alb. Cai.; Mald. vero centuplum exponit de Christo « qui instar est omnium, quique nobis et pater et mater et frater et soror et uxor et liberi et domus et possessio esse debet, sicut ipsemet docuit Matth. 19,49. 30 »; similiter Menochius. Verum bene advertit /ans. : « haec tamen declaratio non sufficit huic loco; nam Marcus explicaturus quomodo centies tantum in hoc tempore sint accepturi, subiicit domos et fratres et sorores et matres et filios et agros. Id quam sit verum patet et in apostolis et in omnibus qui propter Ghristurn sua sincere relinquunt etiam hodie. Apostolis enim omnium fidelium domus erant apertae eorumque agri eis fructum ferebant ». Atque hac ratione plerique explicant; cf. Vict. Theoph. Euth. Sylv. lib. 6 cap. 33 qu. 17; Lap. Estius, Lamy, Calm. et recentiores. — Quanta autem caritate prisci Christiani inter se iuverint egentesque amplexi sint, legere potes inter alia apud Baronium, anno Chr. 73 n. 9-15. Concluditur sententia
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v. 31 multi autem erunt primi novissimi et novissimt primi, sententia quidem est generalis : multi ex iis qui sunt primi vel tempore in regno Dei vel auctoritate, vel opibus et honoribus apud homines erunt collocandi ultimo loco, utique in saeculo futuro; dum e contra qui hisce in terris «zm: habentur vel quia haud diu laborarunt pro Deo vel quia pauperes erant et contempti et ignoti, tum primas occupabunt sedes et eximia gloria fruentur. At quo sensu hic dicatur, determinandum erit ex antecedentibus. Explicant aliqui : multi qui sunt primi habebuntur ultimo loco quia divitias suas non pro Christo reliquerint et ii qui omnibus relictis facti sunt ultimi erunt primi. At tum merito exspectaretur ut diceretur multi enim. Cum vero dicatur multi autem , πολλοὶ δὲ, potius exponendum erit, ut ii qui omnia reliquerint moneantur ne eo ipso sibi primas sedes et maximam in saeculo futuro beatitatem promittant neve sola temporis longitudine mercedem summam constitui arbitrentur ; fieri enim posse ut qui primi sunt tempore vel habentur primi in Christi sequela quia omnia reliquerint, nihilominus evadant in saeculo futuro ultimi , dum alii qui brevi tempore laborabant vel qui ultimo loco collocati esse videbantur quia opes suas retinuerint, propter maiores virtutes el ampliores gratias quibus fervore maximo cooperabantur excellentiore praemio donabuntur. Illustratur sententia haec apud Matth. 20,1-16 parabola illa de operariis in vinea. In eundem sensum etiam scribit Beda : « vide enim Iudam de apostolo in apostatam versum et dicito, quod multi erunt primi novissimi ; vide latronem in cruce factum confessorem eodemque die . quo pro suis crucifixus est peccatis, gratia fidei cum Christo in paradiso gaudentem et dicito, quod et novissimi erunt primi. Sed et quotidie videmus multos in laico habitu constitutos magnis vitae meritis excellere et alios a prima aetate spiritali studio ferventes ad extremum otio torpentes flaccescere atque inerti stultitia quod spiritu coeperant carne consummare ». Atque opportune quoque Cai. advertit haec addi ne quis putet eum qui plus reliquerit etiam eo ipso plus esse accepturum in saeculo futuro; « multi novissimi in hac vita quoad res, honores et reliqua temporalia erunt primi in alia vita; et e converso multi primi hic in honoribus, rebus et reliquis temporalibus erunt novissimi in alia vita, quia non censum sed affectum , non quantum sed ex quanto offertur pensat Deus ».
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v. 32 erant autem tn via ascendentes Ierosolymam ; cf. v. 17; disceptant sitne interpretandum erant ascendentes i. e. ascendebant necne. Sed cum inepte diceretur : in via ascendebant Ierosolymam, explicandum erit : erant in via i. e. iter faciebant, et quo iter dirigatur adiungitur ascendentes etc. et praecedebat illos Iesus ἦν προάγων erat praecedens, rem.ea dictione Marcus quasi depingit. Quid Iesum in urbe maneret ex iis quae 8,31 et 9,31 dicta sunt et quae narrantur Ioan. 11,&7-5& dubium esse non poterat; praeterea discipuli iam saepius experti erant quibus inimicitiis atque insidiis Iesus in urbe impeteretur (cf. loan. 7,12 seq. 8,59; 9,92; 10,20. 31). Quare mirum non est discipulos non sine timore ac trepidatione iter illud in urbem suscepisse; Iesus autem erat praecedens ; per hoc ostendit se ad passionem accurrere ( TheopA.), ostenditipso gestu corporis se non metuere aut declinare mortem , sed promptum esse et alacrem ad perficiendam Patris voluntatem; praecedit, ut suo facto discipulis animum adderet metumque eis excuteret (Ians.). At hi cum eum tanta animi constantia et promptitudine viderent pergere versus urbem, tot insidiarum sedem, stupebant , valde mirabantur; et sequen- tes timebant , cum secundum testes meliores legendum sit oi δὲ ἀχολου- θοῦντες, hi qui sequuntur alii sunt ab apostolis, proinde ii qui ex turba Iesum etapostolos comitabantur. Isti timebant , probabiliter quia in ipsis apostolis aliquam deprehendebant trepidationem. Qui legunt e! sequentes, ad apostolos referunt, qui quamvis ex humana infirmitate timerent, tamen constanti dilectione Dominum praeeuntem sint secuti (cf. Ians.). Solus Marcus hanc itineris scenam nobis descripsit, in Iesu qui erat praecedens adumbrat ipsa re quae Iesus dixit : baptismo habeo baptizari et quomodo coarctor, usquedum perficiatur (Luc. 12,50). Inillo itinere Iesusiterum seorsim a turba apostolos docet : et assumens iterum. duodecim, sicut scil. iam antea illis solis, non turbis, de passione locutus erat 8,31 et 9,99. 23; alii assumens etiam ex eo explicant quod Iesu praecedente discipuli aliquo intervallo ab eo erant separati, quos iterum sibi sociasset, coep:t illis dicere quae essent ei eventura
Iam tertia vice Iesus apostolis passionem suam praedicit;
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v. 33 quia ecce ascendimus Ierosolymam , in ipsa urbe sibi esse passionem subeundam , nunc demum clare significat , e? Filius hominis tradetur principibus sacerdotum , per quem tradendus sit, nondum aperit; id faciet inter coenam paschalem , et scribis et sentoribus (vide lect. var.) et damnabunt eum morte et tradent eum gentibus, hoc et sequentia quoque nunc modo adeo determinato praedicit
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v. 3& et :«lludent et et conspuent eum et flagellabunt eum et interficient eum et tertia die resurget; varia itaque quae passurus est accurate enarrat, ostendens se cuncta praescire et manifestans se ve/le pati et voluntarie ea subire; singula enumerat ne quidquam nescisse videatur et ut apostoli minus perturbentur si ea fieri videant quae adeo aliena esse a Messiae dignitate arbitrantur (cf. Vict. Theoph.). Sed simul aperit quem exitum gloriosum ac triumphum haec omnia habitura sint; quare merito dicit Vict. : ἴασις δὲ τούτων ἁπάντων τὸ τῇ τρίτη ἡμέρᾳ ἀναστήσεται. Quamvis teste Luca (48,34) quid hi Domini sermones sibi vellent non intelligerent, tamen mentione resurrectionis facta id saltem percepisse videntur fore ut Dominus insidiis inimicorum superatis regnum messianum condat triumphum agens de suis persecutoribus (vide quae dixi ad Matth. 18,1; Comment. II p. 107). Praeterea narrante Matthaeo (19,28) Christus antea apostolis dixerat : cum sederit Filius hominis in sede maiestatis suae , sedebitis et vossuper sedes duodecim etc. — quem sermonem utpote qui proxime de duodecim tribubus Israel proferebatur Marcus non retulit; — inde itaque filii Zebedaei occasionem captant petendi sibi primas sedes (Vict. Euth. Cai.) existimantes regnum temporale gloriosum mox iri conditum. Cum filii tonitrui (3,17) indolis essent ferventioris, etiam summa quaeque studio ardenti appetebant
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v. 35 et accedunt ad eum lacobus et Ioannes, filii Zebedaet; ea in nardufn S. Marcus eam brevius perstringit; vide ad Matth. 20,20; quod filii per matrem petierunt, merito ipsi postulasse dicuntur (cf. Matth. 8,5 etLuc. 7,3); dicentes : magister, volumus ut quodcumque petierimus facias nobis, quasi vererentur statim petere quod volunt idque immediate enuntiare, prius postulant ut exaudiantur in re aliqua quam erant rogaturi , sicut qui particulare aliquid, praesertim si magnum fuerit, impetrare desiderant praemittere solent petitionem generalem qua animum alterius captent eiusque fidem sibi obstringant ne postea (as sit negare (Jans.); cf. 3 Reg. 2,20;
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v. 36 at tlle dixit eis : quid vultis ut faciam vobis? « ipsa interrogatione particularem extorquens petitionis explicationem quam deinde redarguere posset, suo nos exemplo docens ne ob familiaritatem aut carnalem affectum nostram fidem roganti amico obstringamus, priusquam in specie petitionis qualitatem intellexerimus et iustane an iniusta sit didicerimus » (Jans.);
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v. 87 et dixerunt : da nobis ut unus ad dexteram tuam et alius ad sinistram tuam sedeamus in gloria tua i. e. simul ac regnum tuum (quod gloriosum hisce in terris fore putabant) institueris; primas itaque dignitates eo in regno sibi petunt. | Quid et qua mente petunt? fuerunt quidem qui putarent eos spiritualia postulasse vel petiisse ut ceteris apostolis virtute ac meritis antecellerent, vel petiisse bonum , sed non bene intellectum, quia putarent id occupari precibus posse, cum tamen non petentibus sed merentibus dari posset, quae ultima sententia a Ma/d. probabilissima habetur. Etiame recentioribus Scheggin ea petitione cernit « heroicum voluntatis propositum » quo flagitenta Domino, ut nunc sibi concedat eos labores quibus digni reddantur qui olim sedeant ad eius dexteram et sinistram. Verum alii eos arguunt ambitionis; « amore praeeminentiae (προεδρίας) capti sunt; nam se prae ceteris honorari sciebant, sed Petrum timebant (vel Petro subinvidebant) » (Euth.; cf. Vict. Cai.) et Ians. eam postulationem appellat crassam, carnalem, ambitiosam ; 416. quoque eos accusat elationis et stultitiae, Lap. scribit : « disce hic quam audax, caeca et insatiabilis sit ambitio et ambitiosa petitio, ad quam duos hosce apostolos incitavit quod ipsi se ceteris apostolis a Christo antepositos vidissent in transfiguratione »; eodemque modo ait Dion. eos videri petiisse ex quadam praesumptione et elatione et similiter loquuntur Lamy, Calm. Reischl, Bisp. Schanz, Fil. οἱ Patr. quoque dicit eos honores dignitatesque imaginatos esse et expetiisse. Et certe aliquid ambitionis et affectus inordinati in ea petitione adfuisse satis liquet ex admonitione v. 42 seq. qua Christus omnem honoris appetentiam contentione humilitatis vincendam esse docet. Quid mirum apostolis id imperfectionis adhaesisse, cum nondum virtute Spiritus sancti essent innovati? eot Iesus pro sua mansuetudine illorum imperfectionem tolerans nihil aliud quam ignorantiam iis obiicit (Jans.)
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v. 38 Iesus autem ait eis : nescitis quid petatis; regnum enim temporale imaginabantur in eoque summos sibi deferri honores cupiebant, ut proxime assiderent Messiae regi. Sed cum talis rerum conditio non esset insGtuenda, merito iis dicitur : nescitis ad quid tendat petitio vestra. Aeque eorum ignorantia accusari potest, si verba accipiuntur de summo quodam in coelo beatitudinis gradu quo quam proximi fierent Christo in gloria, de quo illi ne cogitabant quidem; proinde minime intelligebant quae esset vera petitionis notio ac significatio. Insuper in praesenti ordine providentiae supernaturalis nequit fieri ad Deum postulatio : iube me collocari in summo gloriae gradu. Ut igitur eos doceat ad consortium regni non perveniri posse simplici petitione, Iesus pergit : potestis bibere calicem quam ego bibo aut baptismo quo ego baptizor baptizari? potestis eandem mecum sortem subire? metaphora enim calicis designatur portio et sors alicui a Deo attributa. Modus loquendi depromptus est a ritu quo convivii praeses seu paterfamilias suam cuique vini portionem statuebat et frequenter in s. litteris adhibetur; cf. Ps. 10,6; 15,5; 22,5; 75,9. Is. 51,17. Ier. 25,15 etc.; unde Christus quoque orat Patrem, ut si velit transferat calicem istum a se. Metaphora baptismi pariter declarat multitudinem tribulationum et perpessionum quibus quasi immergendus sit. Solent enim magnae afflictiones comparari in s. litteris inundationi aquarum; cf. Ps. 68,2 quoniam intraverunt aquae usque ad animam meam, 68,16 non me demergat tempestas aquae; Ps. 17,17; 31,6; 65, 12; 87,18. Iob 22,11 etc. Ceterum apud Graecos quoque χαταδύειν et. βαπτίζειν tropice adhibetur eadem notione immergendi aliquem afflictionibus, aerumnis obruendi, onerandi debitis etc. Vide praeterea Luc. 12,50. Quam fervide desiderent filii tonitrui id quod petierant etiam apparet ex
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v. 39 at illi dizerunt ei : possumus; respondent pro ferventi sua et audace indole, temere et ambitiose, ut sat multi existimant, vel certe non satis percipientes quid polliceantur. Verum cum ignorare non possent Christum, uti praedixerat, obviam ire magnis afflictionibus et calicem et baptismum designare perpessiones, potius dicendum erit eos attestari se velle omni fidelitate et constantia Christo adhaerere, etsi cum ipso magnos oporteat subire labores; respondent itaque simili modo quo postea Petrus : Domine paratus sum tecum et in carcerem et in mortem ire (Luc. 22,32). Quare illo possumus suam testantur promptitudinem, alacritatem gravissima quaeque cum Iesu tolerandi et simul suum in Iesum declarant amorem, quia quamvis plurima perpetienda sint, tamen nullo pacto ab eo recedere, sed omnia cum ipso perferre magna animorum fortitudine apud se statutum esse profitentur. Ita revera illud possumus longo intervallo superare videtur modum agendi Petri Matth. 16,92 : absit a te Domine; non erit tibi hoc; iam enim se paratos declarant cum Iesu maximas subire aerumnas eiusque esse in perpessionibus socios atque omnino confidunt fore ut nullatenus sibi desint vires. Grandis utique fiducia et propositum magnanimum in illo possumus continetur. Dominus pro solita sua clementia non obiicit eis sibi cognitam eorum infirmitatem, sed amplectitur eorum promptitudinem quae etsi necdum in iis erat vera qualem illi de se pollicebantur, tamen suo tempore vera erat futura (/ans.); calicem quidem quem ego bibo bibetis et baptismo quo ego baptizor baptizabimini, lacobus propter fidem Christi gladio occisus est ab Herode (Act. 19,2), Toannes autem particeps in tribulatione et regno et patientia in Christo relegatus fuit in insulam quae appellatur Patmos propter verbum Dei et testimonium Iesu (Apoc. 1,9); Tertullianus aliique auctores sunt eum in ferventis olei dolium esse missum (cf. de praescr. 36; M. 2,49; S. Hier. c. Iovin. - 1,26; in Matth. 90,93; M. 23,959; 26,143); immo Georgius hamartolus, saec. 9 chronographus , ex Papiae libris testimonium affert eum ἃ Iudaeis esse occisum (cf. Cornely, Introd. lll p.
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219. 213); v. 40 sedere autem ad dexteram meam vel ad sinistram non est meum dare (vobis) , sed quibus paratum est, scil. quibus praedestinatum est ; indicat Christus non sufficere meram petitionem, ut quis ad excellentissimos et altissimos dignitatis, honoris, beatitudinis gradus evehatur neque labores pro regno.Dei susceptos neque mortem eius causa toleratam iam tantum valere, ut quis adsummum prae omnibus apicem gloriae perveniat; verum Deum Patrem pro liberrimo suo beneplacito excellentissimas quasque gratias praedestinare cui voluerit. Dantur quidem , cum Deus omnes homines velit salvos fieri et ad agnitionem veritatis pervenire (1 Tim. 2,4), omnibus gratiae ad salutem attingendam sufficientes atque unusquisque eum nanciscetur gloriae gradum qui meritis suis respondet ; at in liberrima divina electione ac praedestinatione positum est, an Deus gratias quam maxime amplas et eminentes largiri velit quibus opera eius excellentem quendam dignitatis gradum attingant et proinde ius acquirant ad sublimiorem in coelesti patria gloriam. Talis autem liberrima Dei praedestinatio facta est ab aeterno neque Messias in terra versans primas in coelo sedes nunc petentibus quibusque assignare potest ac si vellet Patris aeterni decretum mutare vel abrogare. Hisce verbis Christi non est meum dare etc. abusi sunt Ariani (cf. S. Ambrosius, de fide 5,5. 55; M. 16,660 : « hoc igitur vestrum divinae ut vultis inaequalitatis est argumentum »; S. Cyrillus alex. Thes. assert. 26; M. 75, 413). Illis vario modo occurrebant; et primo quidem iis solebant opponere alios textus quibus Christus honorem divinum et aequalitatem cum Patre sibi attribuit : omnia mihi tradita sunt a Patre; ut omnes honorificent Filium, sicut honorificant Patrem. Deinde monent, sicut verbis illis : Pater non iudicat quemquam, Patri non denegetur potestas, ita neque hic Filium sibi potestatem esse ademptam affirmare (cf. S. Ambr. Cyr. l. c.). Dein alii Iesum id dicere in forma servi adnotant , sicut etiam dixerit : Pater maior me est; vel : non humana potestate ista do (S. Augustinus, de Trinitate 1,12; M. 42,838). Frequens est explicatio id dici eodem sensu quo agonotheta / diceret se non posse coronas dare quibus velit vel qui petant, sed merentibus; « sum iustus iudex et pro dignitate uniuscuiusque laboribus praemia veluti ex debito persolvo » (S. Cyr. l. c.) et similiter S. Ambr. : « non sibi deesse potestatem asserens, sed meritum creaturis » et Basilius seleuciensis (orat. 24; M. 85,985) : « non est meum dare; cur? quia remuneratio accipientis meritum consequitur, non solum facultatem donantis ». Et eodem modo ad meriti rationem recurrunt S. Hieronymus (ad Matth. 20,23) Bed. explicatio sufficiat. Dicitur enim : quibus paratum est; ergo maximi illi gloriae gradus iam certis quibusdam destinati sunt. Porro merita, de quibus hi loquuntur, supponunt gratiarum praedefinitionem. Alii : non est meum dare vobis superbis, sed si vultis accipere illud, nolite esse quod estis (Beda) et : non est meum dare ambitiosis quales vos estis (/nnocentius III, de contemptu mundi 9,35; M. 217,731). Vim quoque ponunt in voce vobis Mald. Patr. Reischl, ita ut comparatio non fiat inter Christum et Patrem, sed inter personas quibus eiusmodi honor dari potest : non est meum dare vobis, propterea quia petitis vel mei familiares estis, vobis qui nondum meruistis (Mald.) et Patr. ita verba disponenda esse docet : est meum dare non vobis sed quibus paratum est. At cum illud vobis in textu graeco non legatur et etiam non habeatur in sat multis codd it et vulg., nemo non videt explicationem tali lectioni incertae (ne dicam falsae) superstrui non posse. Alii demum verba Christi ex eo declarant quod quamvis ofnnia opera ad extra tribus sanctissimae Trinitatis personis sint communia, tamen praedestinatio Patri appropriatur (Bisp. Schanz); sed haec sola consideratio non videtur sufficere ut dicatur non est meum dare. Discipuli adhuc humanis affectionibus etinvidia laborabant (TheopA.); unde
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v. 41 et audientes decem coeperunt indignari de Iacobo et Ioanne, quippe qui ignorantes mensuram suam immodica cupiditate exarserint (Beda). Aegre ferebant quod hi duo primas prae omnibus sedes sibi vindicare volebant. Horum vero indignatio ex eodem ambitionis malo originem duxit, ex quo illorum postulatio ; unde Iesus utrisque eandem medicinam applicat iterum doctrinam illam inculcans pernecessariam de animo demisso ;
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v. 42 Jesus autem vocans eos προσχαλεσάμενος ad se advocans quippe qui paululum elongati erant a duobus fratribus qui seorsim ad Dominum accesserant, ait zlis : scitis quia hi qui videntur principari genlibus οἱ δοκοῦντες ἄρχειν in. quibus honor est imperandi gentibus, qui ut principes habentur et agnoscuntur, de qua notione verbi δοκεῖν vide Dan. 13,6. Gal. 2,6, dominantur eis, dominationem et imperium in eas exercent se gerentes ut dominos earum et princtpes eorum potestatem habent ipsorum , in eos exercent. potestatem et haud raro tyrannidem superbia et arrogantia elati. A tali vero ambitione suos longissime abesse vult; unde
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v. 48 non ia est autem in vobis; cum emphasi dicitur : non ita est apud vos ; quasi dicat : plane alia est conditio regni mei adeo ut eiusmodi dominandi ambitio non modo non debeat esse, verum plane exsistere nequeat. Quid vero apud suos sit et valeat explicat : sed quicumque voluerit fieri maior, erit vester minister
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v. && et quicumque voluerit in vobis primus esse, erit omnium servus; « humilis magister et mitis nec cupiditatis immodicae arguit duos postulantes nec decem reliquos indignationis increpat et livoris, sed tale ponit exemplum quo doceat eum esse maiorem qui minor fuerit et illum dominum fieri qui omnium servus sit. Frustra igitur aut illi immoderata quaesierunt aut isti dolent super maiorum desiderio, cum ad summitatem virtutum non potentia, sed humilitate veniatur » (S. Hier. Beda). Ergo qui vult esse magnus, ministret et serviat omnibus et qui summum honoris gradum desiderat, sciat ad illum pervenire eum solummodo posse qui omnium se servum reputet et faciat. Hac itaque ratione docet unumquemque humilitatis contentione efficere posse ut ceteris praecellat; vide Matth. 90,25-28 et Luc. 22,95. Denique sui proponit exemplum, ut si dicta parvipenderent, erubescerent ad opera (S. Hier. Beda)
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v. &5 nam et Filius hominis non venit ut ministraretur ei sed ut. ministraret et daret animam suam ; vitam suam , redempttonem , λύτρον pretium redemptionis pro multis ; ab iis, Vict. scribit, quae ego facio et patior exemplum discite eorum quae dicta sunt; cum enim sim rex supernarum virtutum, tamen homo fieri volui et illudi et ad mortem venire et vitam meam pretium dare redemptionis, et pro quibus? pro inimicis; ne igitur timeas quasi tuus tibi periret honor; quantumcumque te humiliaveris, non poteris tantum descendere quantum Dominus tuus. Quando enim quis, ut Theoph. ait, non solum ministraverit, sed et mortuus fuerit pro eo cui ministrat, quid illo maius et admirabilius? « Frustra sunt qui verbis pro multis abutuntur ut. vincere conentur non pro omnibus hominibus Christum mortuum esse. Mitto quod id necessario consequatur e quamplurimis locis novi testamenti (loan. 1,9. 16; 17,2. Act. 17,30. Rom. 5,18; 11,32. 1 Tim. 9,5; 5,10. Tit. 2,11. Hebr. 12,8. 2 Petr. 3,9), mitto quod Paulus id apertissimis verbis affirmaverit (Rom. .8,39. 2 Cor. 5,15. 15. 1 Tim. 2,6); illud satis sit animadvertere nomina multos el omnes contraria non esse neque inter se pugnare neque alterum altero excludi, quasi vero cum mu/tos dicimus hoc ipso negemus esse omnes. Dic ita : multi conflagrante Pentapoli perierunt; num sequitur, ut non omnes illius regionis incolae?... itaque Christus mortem oppetiturus pro omnibus hominibus qui numero multi utique sunt, omnino ad veritatem locutus est cum praedixit daturum se animam suam redemptionem pro multis » (Patr.). Atque Euh. simpliciter dicit πολλοὺς δὲ νῦν τοὺς πάντας λέγει οἱ saepe Scripturam dicere πολλοὺς τοὺς πάντας. Alii dicere malunt nominari multos quia efficaciae mortis Christi et fructus non omnes futuri sunt participes (cf. A/5. Cai. lans. Mald. Lap. etc.). Ceterum quo quis magis se animo et ministerio demiserit eum magis quoque honore et gloria iri exaltatum, in ipso quoque Christo, auctore fidei et consummatore, cernitur, qui scil. se ipsum exinanivit et humiliavit factus obediens usque ad mortem, mortem autem crucis; propter quod et Deus exaltavit illum et donavit illi nomen quod est super omne nomen, ut in nomine Iesu omne genu V flectatur etc. Phil. 2,7-11.
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v. 46 δέ veniunt lericho ; urbs ea et regio tempore Christi florentissima erat, ita ut, qui divinum dixerit, inquit JosepAus (bell. iud. 4,8. 3), illum terrae tractum, non aberraverit, utpote quae alibi sunt pretiosissima et rarissima copiosc istic nascantur; fert enim regio opobalsamum, cvprum item et myrobalanum, palmarum item varia sapore et appellatione genera; sed ncque aliorum fructuum respectu tellus ulla per orbem universum ei fuerit facile comparanda; adeo quod satum est multiplicatum reddit. Causa autem huius mihi videtur esse aeris calor et aquarum fecunditas. Et cerebro quidem /osephus praeterea eius regionis urbisque laudes celebrat, eam vocans pinguissimam ludaeae regionem palmas plurimas et balsamum nutrientem (bell. iud. 1,6. 6; Antiq. 15,5. 1; 15,3. 2). ln ipsa urbe Herodes castella exstruxerat (hell. iud. 1,21. 5 ; Antiq. 16,5. 2); celebratur eius amphitheatrum, arx regia (χσίλειον; Antiq. 17,8. 2: 17,10. 6). Distat autem Ierosolymis eodem Iosepho teste 150 stadiis, a lordane vero 60 (bell. iud. 4,8. 3), vcl, uti Patr. habet, ab urbe 18 millia passuum, a flumine fere 8. Hodiedum vero vicus est misellus. Putant aliqui urbem vocatam esse suaveolentem (ita exponunt ^v vel 3v) propter palmas arboresque odoriferas; losepAus sane vocat eam εὐδαι- μονεστάτιην et tantam ibi esse affirmat aeris temperiem, ut cum in aliis Iudaeae partibus ningat, ibi linea veste utantur indigenae. Quid Iesus in urbe egerit, narrat Lucas 19,1-27. Cum festum paschale esset proximum, turbae multae iter in urbem aggrediebantur et Iesum eiusque discipulos comitabantur, et proficiscente eo de lericho et discipulis etus plurima multitudine filius Timaei, Bartimaeus caecus sedebat iuxta viam mendicans ; nomen mendici Marcus refert quia, uti plerique opinantur, inter Christianos valde notus erat (cf. Bed. Euth. Vict. Ians. Schegg ; addit Cai. quia altero mendico fortius clamabat;. Sed dubitare licet num fideles Romae degentes eum noverint ; sufficiet nomen ex Petri narratione derivare qui quo magis rei veritas paterel eum qui sanatus erat nomine designare solebat. Bartimaeus (filius Timaei; cf. Bartholomaeus, Bariesu, Barnabas) nomen patronymicum hic ut nomen proprium ponitur; additur nominis proprii explicatio, uti similiter 3,17 et Act. 4,36. Cum in targum ad Esth. 3,8 nomen reperiatur "2'c vel :x:2 (cf. LigAtfoot , Schanz), non opus est ad graecum nomen (ex Platone notum) recurrere et de compositione tamquam hybrida mirari!; multo minus licet cum Vo/kmar (p. 503) quia nomen derivari posset a ΝΞ (immundus fuit) asserere totam narrationem non rem vere gestam exhibere, sed solum symbolice efferre fillum immundi i. e. gentilem quoque gratia Christi lumine fidei illustrari;
Iesus ἃ Peraea tendit in urbem. Quod a caeco prope Iericho salutatur filius David turbis undique eum stipantibus, est quasi prooemium quoddam et quaedam praeparatio eiusdem acclamationis qua in sollemni in urbem ingressu a turbis excipitur. Uti alias quoque, ita cumprimis in hac parte adverti potest Marci evangelium non destinari iisdem quibus suum Matthaeus scripsit, vel potius Petrum Romae aliter praedicasse, aliter Matthaeum in [udaea. Matthaeus enim ex hac ultima Iesu in urbe commoratione multa affert quae ratione prorsus singulari Iudaeos tangunt, vitia principum perstringunt, sortem populi infidelis adumbrant (cf. Matth. 21,98-32; 22,1-15; 23,1-39). Marcus pauca refert, ea scil. quae necessaria sunt ut ostendatur cur principes odio letali Dominum persecuti sint et merito a Deo reprobati; ita v. g. quae Matthaeus per totum fere caput 23 prosequitur, brevissime apud Marcum 12,38-50 proponuntur. caecum, dicentes ei : Animaequior csto: ἱμάτιον surge, vocat te. Iesus ex Peraea (10,1) in urbem iter faciens (10,32) transito lordane lericho ingreditur;
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v. 47 qui cum audisset quia Iesus Nazarenus est coepit clamare et dicere : Iesu, fili David , miserere mei; salutatione filii David eum profitetur Messiam; qua appellatione et imploratione auxilii etiam ostendit se iam multa de [esu miraculis et benignitate audivisse indeque fidem concepisse. Quo magis eius fides nota fieret, Iesus non continuo clamori eius animum intendere videbatur;
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v. 48 et comminabantur ei multi, ἐπετί- μων, increpabant eum, w/ tacerct; id eos fecisse reverentia ductos in Iesum et rem indignam reputantes ut homines abiecti obstrependo ei essent molesti, multi existimant (cf. Vict. Theoph. Euth. Alb. Dion. Mald. ; sim. Cai); alii, ne iter retardaretur (ScAhanz); at ille, desiderio et spe beneficii magnopere actus tanto valentius insistit, multo magis clamabat: fili David miserere mei! exemplum praebens perseverandum esse in oratione et si moram facere videatur Dominus, eo ardentius preces esse fundendas. Neque frustra id fieri discimus;
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v. 49 e/ stans Iesus praecepit illum vocari; ad vividum narrationem plane consentaneum est quod meliores codices praebent : et stans dixit Iesus : vocate eum. Et en, simul ac Iesum ei favere vident qui modo caecum increpabant iam blande ei loquuntur, e/ vocant caecum dicentes : animaequior esto, θάρσει, esto bono animo, confide, surge, vocat te; asyndetis oratio redditur vivida et nativa simplicitate conspicua. Quanto vero gaudio pauper ille exsultaverit, ad verum exprimitur
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v. 50 qui protecto vestimento suo, pallio, extimo amictu, ut citius ac expeditius accurreret et prae gaudio ezsiliens venit ad eum; « quo facto docemur quid faciendum nobis, quoties a Christo nos vocari sentimus; nimirum non haesitandum nec differendum de die in diem, sed reiectis omnibus quae nostrum ad ipsum cursum impedire aut remorari possent properandum ad illum » (/lans.). Benigne eum excipit Iesus
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v. 51 e/ respondens Iesus dixit illi, respondens scil. clamoribus : miserere mei, quid (ibi vis faciam? amice eum alloquitur, ut qua fide miraculum a se speret omnibus prodat ; caecus autem dixit ei : rabboni (ὃ λέγεται διδάσκαλε, quod dicitur magister, loan. 20,16), quam formam "212 maiorem reverentiam exprimere dicunt quam 131 (cf. Weiss), ut videam; Iesus « peti vult id quod et nos petere et se concedere praenoscit; ad hoc requirit ut cor ad orationem excitet » (S. Gregorius, hom. in evang. 1,9. 7; M. 16,1085);
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v. 59 Jesusautem aitilli : vade, fides tua te salvum fecit; en qualem fidei vim praedicet; e4 confestim vidit et sequebatur eum in via; gratum animum demonstrat (Vict.). Atque ut vivum Iesu benignitatis et potentiae testimonium simul cum turbis Iesum comitatur ; neque improbabile est eius praesentiam et narratio nem auxisse turbarum in Iesum studium, ita ut mox sollemni pompa filium David quem caecus salutaverat in urbem introducerent. In populo enim magnam excitatam esse admirationem, narrat Lucas : et omnis plebs, ut vidit, dedit laudem Deo (18,53). Cum Matth. 20,33 et Luc. 18,41 legatur χύριε, rabboni referri posse quis facile crediderit ad 133. N2331 dominus, herus; cf. Buztorf p. 2178. Sed cum Ioan. 20,16 vertatur διδάσκαλε, melius videtur dictionem explicare ἃ 12? qui erat titulus honorificentissimus doctorum. Nam, uti Buztorf dicit p. 2176 : titulus *2* rabbi excellentior est quam 23 rab, οἵ his duobus praestantior est 121; alteram vocalem in sonum trans- iisse obscuriorem non est quod mireris. Disceptant etiam utrum * sit paragogicum an suffixum pronominis. Illud affirmant
10:1
Le début de phrase comme vu, 24. C’est comme le départ pour un voyage. Ἐκεῖθεν est vague, mais signifie d'une façon générale la Galilée. Ἀναστὰς ἔρχεται est la tournure hébraïque 9 Op", et ne marque donc pas que Jésus, étant assis (1x, 35), se lève. Τὰ ὅρια ᾿ ’est pas seulement la frontière, les bornes, mais la région, le district, dans le sens de 5413, Ex. x, 14, etc.; le mot est emprunté à l'usage des LXX. ΠΕΣ est fort controversé. Wellh. exclut la Judée proprement dite en supprimant καί avec D, latt., quelques grecs, syrsin. et pes. arm. go. Dans ce cas, la Judée au delà a Jourdain serait simplement le nom el la Pérée. Mais l’omission est suspecte d'harmonisation avec Mt. En gardant καί avec N Β... me., Holtz. met la Judée au terme du voyage, en passant par la Pérée, comme χι, 1, où l’ordre est interverti, Jérusalem, Bethphagé et Béthanie, à suivre dans l'ordre inverse pour qui vient de Jéricho (cf. Act. xxvinr, 15). Mais l'interversion ne doit pas être supposée sans une raison décisive. Jésus a très bien pu venir d’abord en Judée, où il a rencontré des Pharisiens, puis aller en Pérée, et venir enfin à Jérusalem. On peut placer à ce moment le voyage à Jérusalem en septembre pour la fête des Tabernacles (Jo. vi, 14) et en décembre pour la fête de la Dédicace (Jo. x, 22) et la retraite à Béthanie au delà du Jourdain (Jo. x, 40) (Swete). Dans toute la section précédente (1x, 30-50), Jésus s'était consacré à l’instruction de ses disciples, et s'était tenu à l'écart. Les foules reviennent de nouveau (vur, 34; 1x, 14) et de nouveau il les enseigne; les deux πάλιν sont parallèles. D'après D, ὁ, ff, à, qui omettent χαΐ devant ὡς εἰώθει (ayant précédemment 6 ὄχλος au sing.), c'est la foule qui suit sa coutume, ce qui ne nous apprendrait rien. Marc veut dire que Jésus enseigne comme il avait coutume de le faire quand il était en contact avec La foule qu'il ne voulait pas abandonner à elle-même (νι, 34). Il est probable que ce fut en paraboles (1v, 88 s.), quoique ce ne soit pas dit ici expressément. 2-12, La question ou pivorce (Mt. x1x, 3-9; cf. Mt. v, 31-32; Le. xvr, 18).
10:2
Le texte dit occidental, D, a b k syrsin., ne fait pas mention de Pharisiens (sans article, avec AB, etc.). La question est bien dans leur esprit. Elle est soulevée sans aucune circonstance extérieure (Wellk.) pour éprouver l'orthodoxie du maître. Les Pharisiens regardent ce point comme tranché par l'autorité de Moïse; ils veulent voir si Jésus osera s'élever contre elle. Peut-être en ont-ils douté d'après quelque parole de Jésus (Jér., Euth.) ou à cause de son attitude. Ou bien encore espéraient-ils, en cas de réponse négative, le compromettre, comme Jean-Baptiste l'avait été, auprès d'Hérode Antipas qui avait répudié sa première femme ?
10:3
Jésus a compris le piège dans le premier sens, et, sûr de la vraie pensée de Moïse, il interroge les Pharisiens sur ce que Moïse a commandé (οἵ, vai, 10). Le mot butv parce que les Pharisiens sont des docteurs qui pensent que la loi leur est donnée à eux d’abord et par eux au peuple; aussi parce que le Sauveur s'élève ici au-dessus des coutumes d'Israël, et comme jugeant du dehors.
10:4
Les Pharisiens savent bien que Moïse n'a rien commandé; aussi formulent-ils leur réponse dans le sens de leur question; Moïse a permis. Si le mari était décidé à répudier sa femme, ce qui était dans les mœurs el que la Loi suppose licite sans l’autoriser expressément, il était dans l'intérêt de la femme que sa situation fût légalisée. Répudiée par son mari, elle éiait libre de se marier à un autre, sans que ce dernier ait à craindre des difficultés avec le premier mari. Les scribes n'ont pas de texte direct à citer, mais celui-là suffit en somme. L'argument est celui-ci : Moïse a permis la répudiation de la femme, puisqu'il a prescrit de lui donner le billet de séparation. Le billet de répudiation était en hébreu nins2 9250 (Dt. xxiv, 1; Is. 1, 1; Jer. m1, 8), un livre de séparation, Ag. βιδλίον ἀποχοπῆς, Sym. διαχοπῆς. Le terme des LXX ἀποστασίου d'après Swete est défavorable pour la femme, comme la δικὴ ἀποστασίου dans Démosthène est intentée par un patron contre l’affranchi qui méconnaît ses droits. Mais d'après les papyrus le sens est actio renuntiatoria. Dans Hibeh P. 96, 3 (288 av. J.-C.), ἀποστασίου συνγραφή est un contrat de renonciation entre deux militaires dont l'un du moins est juif. De plus dans Grenfell (An Alexandrian erotic fragment) 11, 11, 19 (157 av. J.-C.), ἀποστάσιον paraît être une mise à la porte : καὶ ἀποστασίου ἐγράψατο τῶι Πανᾶϊ μὴ ἐπελεύσεσθαι. C'est le terme le plus proche de l'usage des LXX (Expos., août 1908, 189 s.). Lightfoot (sur Mt. v, 31} donne le texte d'un de ces actes : Die hebdomadis N. mensis N. anni a condito mundo N... Ego. cum summo arimi consensu, atque absque ulla coactione urgente, repudiavi, dimisi, atque expuli te, inquam Ν. filiam N... quae antehac uxor mea fuisti… ita ut libera et de jure tuo sis, nuptum iri cuicunque placuerit, et nema te reprimat, ab hodierno die usque in derpetuum. Libera es ergo cuivis homini : atque hic esto tibi a me libellus repudii, literae divortii, et schedulae expulsionis, secundum leges Mosis atque Israelis, La répudiation se nomme Δ dans la Michna, d'où le traité Guiftén. L'école de Chammaï ne l’accordait que pour des raisons très graves, quelque chose de honteux, car on lisait (Dit. xxiv, 1) : « si le mari a trouvé en elle rw 27 », lité. « la nudité d’une chose », quelque chose de reprochable; mais d’après l’école de Hillel, il suffisait qu'elle eût fait brûler un plat, et d'après Agiba, que 16 mari en eût trouvé une plus jolie (Guüftin, 1x, 10). Josèphe paταῖν aussi supposer de très nombreux cas de répudiation (4π|. IV, vin, 23; Niese, 253).
10:5
Ἐντολή ne signifie pas commandement, puisque Jésus ne concède pas que Moïse ait prescrit la répudiation, mais plutôt la législation relative à la répudiation, comprenant la permission de répudier. La σκληροκαρδία (129 ny, Dt. x, 16: Jer. 1v, 4 qu'Ag. a traduit littér, ἀχροθυστία καρδίας; dans Eccli. xv1, 10 traduisant 2 τ « l'orgueil du cœur »} ou « dureté du cœur » s’entend par rapport à Dieu plutôt que par rapport au prochain. Le sens n'est pas que Moïse ἃ permis la répudiation pour éviter à la femme prise en haine de trop mauvais traitements de la part de son mari, mais que les Israélites n'étaient pas assez dociles pour que Dieu leur donnât les lois qu’il eût préférées. Loin de comprendre cela, les Juifs se targuaient du droit de répudiation comme d’un privilège que Dieu leur avait conféré, mais qu'il avait refusé aux Gentils (y. Qiddouchin, 585).
10:6
Wellh. regarde le début du verset comme une citation signifiant « au commencement de la Genèse » (MWNT3, in principio), en sous-entendant « Moïse a écrit ». Mais il est sûr que Jésus va citer la Genèse. [1 n'oppose donc pas l’ordre de Dieu à celui de Moïse, mais s'appuie sur la vraie pensée de Moïse, organe de la volonté de Dieu. Victor a donc tort de dire : Et δὲ Μωσέα προδάλλῃ, ἐγὼ δὲ λέγω σοι τὸν Μωσέως δεσπότην, Sur ἀπὸ (δὲ) ἀρχῆς κτίσεως; οἵ, Rom. 1, 20; II Pet. πι, 4. Dans Mec. xt, 19, χτίσις semble désigner les choses créées, mais ici c'est plutôt l’acte créateur : quand Dieu commença de créer. Dieu est donc ie sujet sous-entendu de ἐποίησεν, La citation (Gen. r, 27) est introduite dans le texte sans indication, ce que les rabbins pratiquaient aussi. On connaissait assez le texte de l’Ecriture pour s’y reconnaître.
10:7
Les mots χαὶ προσκολληθήσεται τῇ γυναικὶ αὐτοῦ sont dans la Gen. et dans Mi. x1x, 5. 118 sont omis par NB, 48ev, syrsin. go. Nous les omettons avec les éditions critiques, parce qu'il est vraisemblable que le torrent des mss. et des verss. les a ajoutés d'après Mt. et Gen. — Sauf ces mots, Mc. cite Gen. 11, 24 (οἴ. Eph. v, 31; I Cor. vi, 16), qui est une réflexion de l’auteur inspiré (contre Swete: le concile de Trente, Session XXIV, n'entend pas trancher ce point) après l'exclamation d'Adam. En somme c’est Dieu qui parle.
10:8
Εἶναι εἰς traduit Ὁ ΛΠ; cependant le texte Samaritain de la Genèse ἃ ὩΓ ΣΙ Σ᾿ ΠῚ « et il résultera de tous deux ». « Deux » ne se trouve pas dans le texte hébreu massorétique, mais dans LXX, ἀπο. lat, syr. Vg., Pseudo- Jon., Philon et Sam. Il est possible qu'il ait été retranché du texte hébreu parce qu'on pouvait arguer de ce mot contre la polygamie. Ici l'argument est dirigé spécialement contre la répudiation. La création de sexes distincts se résolvait dans l'unité par le mariage. Ce que Dieu avait voulu, c'était cette unité, principe de la propagation de l’espèce. D'après Wellh. σάρξ signifie la parenté, comme quelquefois &asar (Gen. xxx, 1%; xxxvit, 27; Jud. 1x, 2, etc.). Le mariage crée une nouvelle parenté, plus étroite que l’ancienne. Ce sens est excellent, mais pour la fin du verset; σὰρξ μία interprété par saint Paul (1 Cor. νι, 16) ἔν σῶμα, indique d’abord l'union conjugale. Or elle n'est pas charnelle seulement, elle crée des liens permanents ot de l'ordre moral. C'est ce que Jésus conclut (ώστε... εἰσίν) en disant que l'homme et la femme ne sont plus qu'une chair, étant étroitement unis par des liens plus forts que ceux du sang, qui passaient pour indissolubles.
10:9
Jésus voit là une institution divine. non pas précisément parce que Dieu prend la parole au v. 7 par l'organe de l’auteur inspiré, mais parce que son intention résulte clairement de tout ce qui s'est passé à la création. La volonté de Dieu résulte des faits, comme Victor l'a très bien dit : διὰ τῶν πραγμάτων ὑμῖν ἐξ ἀρχῆς ὁ Θεὸς ἐνομοθέτησε τὰ ἐναντία, À cette ordination divine on ne saurait opposer le gré d'un chacun, ἄνθρωπος sans article, ce qui ne veut pas dire que la loi puisse autoriser le divorce, car il n'est pas non plus permis à l'homme en socicté de s’insurger contre la loi de Dieu, mais ce qui met en relief le vrai mobile de la répudiation, la satisfaction donnée à un particulier, contre la loi divine, et on pourrait ajouter contre l'intérêt de la société.
10:10
La solution était précise, cependant les disciples interrogent de nouveau le maître. C’est une application de 1v, 34, et une preuve que, dans ce texle, « parabole » doit s'entendre d'une façon très large, de toute instruction qui ne paraissait pas assez claire ou assez complète. Les disciples se demandaient peut-être s’il n’y avait vraiment aucune exception à la nouvelle règle, si elle était assez formelle pour que l'époux remarié fût coupable d'adultère. Ils posent leur question εἰς τὴν οἰκίαν, εἰς avec l’acc. au lieu de ἐν et le datif (restitué dans un grand nombre de mss.) d'après l'usage de la Koënè εἰς ᾿Αλεξάνδρειάν ἐστι (Blass, p. 124, n. 1). L'article ne prouve pas que ce soit la maison de Pierre ou telle autre spécialement affectée aux disciples, c'est la maison où l'on loge ce soir-là. D'après la place qu'occupe πάλιν, il se rapporterait à l'habitude des disciples d'interroger (cf. 1x, 28), plutôt qu'à περὶ τούτοῦ dans le sens de poser de nouveau la question.
10:11
Non seulement la répudiation est interdite, mais encore le mariage qui la suivrait serait positivement un adultère. Il s'agit d'abord de l'homme. Les Attiques disaient μοιχάω ou μοιχεύω de l'homme qui séduit une femme mariée, et μοιχεύεσθαι de la femme, mais μοιχᾶσθαι est employé par les LXX des deux
10:12
γυνὴ ἀπολύσῃ τὸν ἄνδρα αὐτῆς καὶ. — Nestle : αὐτὴ ἀπολύσασα τὸν ἄνδρα αὐτῆς. parties; ἐπ᾽ αὐτήν, « par rapport à elle », donc la première femme, car c’est par rapport à elle et à ses droits que le second acte est un adultère. Si l'on presse ces termes, ce n’est pas seulement la répudiation qui est condamnée, c'est aussi la polygamie, car en épousant une seconde femme, le mari lèse les droits de la première de la même facon.
Ce verset est propre à Me. D'après l'interprétation commune, il suppose que la femme pourrait exercer envers son mari le même droit de répudiation; auquel cas, si elle se remarie, elle est adultère. Cette décision est parallèle à la première, et non moins justifiée, mais on se demande comment Jésus a pu faire la supposition qu'une femme répudie son mari, puisque la Loi n'avait pas prévu ce cas, complètement réprouvé par la coutume, quoique Salomé, comme princesse, ait osé répudier son mari (Jos. Ant. XV, vu, 10 : πέμπει μὲν εὐθὺς αὐτῷ [Kostobaros] γραμμάτιον ἀπολυομένη τὸν γάμον où κατὰ τοὺς ᾿Ιουδαίων νόμους). Quoi qu'il en soit de laconcubine du lévite (Jud. x1x, 2) et de la femme de Samson (Jud. χιν, 20), ni Mical (1 Sam. xxv, 44) ni Ilérodiade (Mc. vi, 17) n'étaient censées avoir pris la responsabilité de répudier leurs maris. C'est probablement pour adoucir cette difficulté que D (13) 28 (69) 124 346 a, ὁ (c, ff) arm. lisent sav γυνὴ εξελθη ἀπὸ τοῦ avôgos και αἀλλον γαμηση (le syrsin. invertit les vv. 11 et 12 et met « quitte » au lieu de « renvoie » pour la femme et pour l'homme). Ces mots seraient plus naturels dans la bouche du Sauveur, mais ils sont suspects d'être une correction voulue et une harmonisation avec Mt. v, 32 — Le. xvi, 18 qui n’ont pas supposé que la femme « renvoie » son mari. Il faut donc admettre que dans Mc. Jésus a eu en vue les usages gréco-romains, qui permettaient à la femme de prendre l'initiative. C'était d’ailleurs une innovation dans le droit romain. Le mari ne pouvait d’abord répudier sa femme que pour des raisons très graves, et la femme qui était ordinairement loco filiae ne pouvait songer à répudier son mari. Mais à la fin de la république la femme avait pratiquement les mêmes droits (Cuo, Les institutions juridiques des Romains, τ, 65 et 1, 97). En Égypte aussi la femme pouvait se séparer de son mari et reprendre sa dot dans les dix jours; par exemple T'ebtunis papyri, 104, 1. 80 : ἐὰν δὲ Ἀπολλονία ἑκοῦσα βούλη[ται] ἀπαλλάσσεσθαι ἀπὸ Φιλίσχου ἀποδότω αὐτῆι Φιλίσχος τὴν φερνήν. La législation de Jésus allait donc à l'encontre de l'entraînement qui dissolvait les anciennes mœurs, et les amenait à une pureté qu'elles n'avaient jamais connue, Schanz paraît admettre qu’il importe peu pour le fond que la promulgation expresse relative à la femme soit sortie de la bouche de Jésus ou qu'elle ait été formulée par Marc en vue de ses lecteurs en conformité avec la pensée du Maitre. Rien n'empêche d'ailleurs que Jésus ait prononcé lui-même les paroles du v. 12; les disciples ont même pu avoir des cas semblables sous les yeux parmi les Gentils habitant la Palestine. On ἃ raisonné dans l'hypothèse de la leçon plus commune, καὶ ἐὰν γυνὴ ἀπολύσῃ (A etc. le. go. pes. syrsin.). Le parallélisme est complet; une femme quelconque est censée agir comme un homme quelconque. Mais si Me. a écrit αὐτὴ ἀπολύσασα (N BC... me. eth. Ti. Nestle, etc.), cette αὐτῇ est la femme répudiée au v. 11. Elle non plus, quoique répudiée, n’a pas le droit de se remarier. On prendra ἀπολύσασα dans le sens large de « quitter »; c'est ce qu'a compris D εξελθη, en harmonie plus étroite avec le texte de saint Paul, 1 Cor. τὰ, 10-18. Le verbe arokvw ἃ pu être employé deux fois pour le parallélisme, mais la seconde fois dans un sens un peu différent ; cf. x, 15. On peut voir dans cet endroit que le texte de Mc. ne dépend pas de celui de Paul; il ne suit pas le même ordre et est plus difficile. Le syrsin. au contraire a suivi saint Paul en faisant passer la femme la première, Ayant mis « quitter » pour la femme, le parallélisme (inverse à celui de Me.) l'a conduit à mettre « quitter » pour le mari. C'est encore probablement le parallélisme qui ἃ conduit Mc. à écrire γαμήσῃη de la femme, au lieu de yaunün αλλω, plus classique, qui a été mis par À, etc.
10:13
On cite Buxtorf (De synag. p.188), sur l'usage de faire bénir les enfants par les chefs des synagogucs. D'où la preuve de l'ascendant que Jésus avait pris sur les foules. Mais Mc. dit seulement qu'on amenait les enfants pour que le Sauveur les touchât. On les amenait donc (προσφέρειν des malades qu'on amenait, Me. 11, 4 et très souvent dans Mt.) dans l'espérance que le contact de Jésus leur porterait bonheur. Un παιδίον est un enfant depuis huit jours jusqu'à douze ans; βρέφος (c'est le terme de Le.) marque la tendre enfance. Ce sont donc de tout petits, apportés sans doute par leurs mères et encore incapables de recevoir l'enscignement de Jésus. C'est peut-être pour cela que les disciples repoussent tout ce monde. Ils pensent qu'il n’est pas digne du Μαῖtre de se prêter au caprice des mères; il à autre chose à faire. Leur attitude marque du moins peu de sensibilité humaine. D'après 5. Jér. in Mt. (Ρ. Z. XXVI, 136) : sed quo necdum habentes plenissimam fidem, putarent eum in similitudinem hominum offerentium importunitate lassari.
10:14
Jésus est irrité de cette dureté. La remarque est de Me. seul. L'accent de la parole parlée, et avec une cerlaine vivacité, se trouve dans la phrase qu'il prononce. Les deux premiers membres ne sont pas liés par la copule comme dans Mt. et Le. qui écrivent, tandis que Mc. ἃ pu entendre Picrre reproduire les paroles de Jésus avec leur ton. Τῶν γὰρ τοιούτων, d'après les uns : « à ceux qui ressemblent aux enfants » ; d'après les autres « à ces enfants eux-mêmes Mais Knab.a bien montré que les deux sens s'accordent en un seul. Le royaume des cieux appartient à ceux qui possèdent par réflexion ce que les enfants ont par nature, probablement surtout la confiance envers ceux qui sont bons pour eux; c'est ce qu'entend Victor : οὐ γὰρ τούτων εἶπεν, ἀλλὰ τῶν τοιούτων... ἐπειδὴ πρόσεστι χαὶ τὸ τῆς φρονήσεως ἐνδεὲς τοῖς παισίν... ἵνα τῇ προαιρέσει ταῦτα ἐργαζώμεθα, ἃ τῇ φύσει τὰ παιδία ἔχει, Jér. in Mt. (P. L. XXVI, 186) : Significanter dixit, talium non istorum : ut ostenderet non aetaiem regnare sed mores; et his qui similem haberent innocentiam et simplicitatem, praemium repromitti. Mais si le royaume est promis à ceux qui ressemblent aux enfants, ceux qui sont le type des qualités requises ne sont donc pas exclus (Knab., Loisy)}.
10:15
Le royaume de Dieu est pris ici dans deux sens un peu différents. Ce qu'on reçoit, c'est une personne (ΙΧ, 37), un message (Le. vin, 13), ou un don {IL Cor. vi, 1; xt, 4); recevoir le royaume, c’est recevoir le Christ, l'Évangile, la grâce (Swete); en un mot le règne de Dicu est une invitation, un appel. Les enfants répondent aussitôt aux appels des personnes connues et courent se jeter dans leurs bras, Ceux qui auront répondu entreront dans le royaume, conçu désormais comme un lieu. Le règne de Dieu est donc bien à eux, parce qu'ils l’acceptent et en jouissent.
10:16
Jésus fait plus qu'on ne lui avait demandé. L'imposition des mains n'est qu'un mode de {a bénédiction; cf. 1x, 86. Cette fois encore ni Mt. ni Le. ne disent que Jésus ἃ embrassé les enfants. Cette marque de tendresse, la bénédiction de Jésus attirée sur leurs têtes par l'imposition des mains, donnent l’idée la plus touchante de la bonté du Sauveur.
10:17
Me. raconte donc qu'on est sorti de la maison (x, 10) pour se mettre en route (cf, vi, 8, en opposition avec χι, 8, εἰς τὴν ὁδόν, « sur le chemin »). « Quelqu'un », εἷς, au lieu de τις, ne se trouve qu'ici et dans Mt. (parall.) sans être accompagné d’un substantif. Il est donc difficile de ne pas supposer ici un emprunt littéral d'un synoptique à l'autre. Le. a dit τίς... ἄρχων. Que ce soit un homme important, cela résulte bien de sa richesse; mais il y 8 plus d'imprévu à le voir se précipiter sans qu’on sache qui il est. Mc. seul le représente courant et se mettant à genoux devant Jésus. Il court, parce qu'il craint de manquer Jésus qui précisément vient de sortir. Ne le croirait-on pas emporté par l'enthousiasme, et prêt à tous les sacrifices? Lightfoot ad ἡ. L. donne des exemples de personnes qui embrassent les genoux des rabbins; cependant γονυπετέω signifie seulement tomber aux genoux de quelqu'un. διδάσχαλε ἀγαθέ. On ne connaît pas d'exemple où un rabbin ait été nommé ainsi (2Ÿ0 13}, mais ce n'est pas une raison pour couper l'appellation en deux (contre Spüta, loc. laud.). Il faut seulement constater qu'elle dépassait l'usage et les politesses accoutumées. L’inconnu est très saisi de la bonté de Jésus. Bonté de cœur (Schanz, Wellh., Spütta) plutôt que perfection morale {(Loisy etc ). ᾿Αγαθός peut signifier la bonté morale, il est vrai, mais aussi la bonté d'indulgence (Mt. xx, 15), et c'est toujours le cas quand dans l'A. T. on dit que Dieu est bon {Spütta; cf. W. Wacner, ZNTW. 1907, 143-161). Le riche inconnu est très probablement sous le charme de l'extrême bonté que Jésus a témoignée aux enfants malgré l'opposition deses disciples. Le Maître a promis le règne de Dieu aux enfants. Lui-même se demande s’il est dans les dispositions voulues. ζωὴ αἰώνιος, sans article, est la reproduction de εἰς ζωὴν αἰώνιον de Daniel {xr1, 2), traduction littéraie de où ὙΠ; cf. Ps. Salom. πὶ, 16, « une vie éternelle », équivalant à « une vie auprès du Seïgneur » (1x, 9), à « la vie à jamais » (χιπ, 9; cf. x1v, 2). Les Ps. de Salom. emploient aussi l'expression de κληρονομεῖν ζωήν (χιν, 6), c’est-à-dire obtenir la vie en partage ou en hérilage; ici comme dans Ps. Sal. x1v, 6, il s’agit du lot assigné par Dieu aux justes. Swete remarque bien que l’idée de la vie éternelle apparaît dans Daniel {xn1, 2) en même temps que la mention de la résurrection; de même II Macc. vu, 9, εἰς αἰώνιον ävaéloatv ζωῆς. Le terme n'était pas alors aussi technique que dans notre usage, « la vie éternelle », maïs il ne détonne pas dans la bouche du riche inconnu. Il n’y ἃ rien d'étonnant qu'il ait compris dans ce sens l'entrée dans le royaume de Dieu dont Jésus avait parlé à propos des enfants. L'appellation ἀγαθέ se trouve aussi dans Le. On lit dans Mt. διδάσκαλε, τί ἀγαθὸν ποιήσω, qu'on ἃ essayé en vain de réduire au même original hébreu ou araméen. Il est plus vraisemblable que Mt. ἃ modifié la formule dont il a cependant conservé une trace lorsque Jésus dit : un seul est bon. Le texte de Mc. et de Le. est donc le texte primitif comme en conviennent tous les critiques. Knab., suivant saint Augustin, bloque les deux formules pour retrouver ce qu'a prononcé Jésus.
10:18
La réponse de Jésus a été diversement interprétée. Théoph., Mald., Knab. ont pensé que Jésus avait voulu suggérer au jeune homme quelque idée de sa divinité : Christus.… cum oblique moncre voluit maiora de se esse cogitanda quam humana ipsius species ac figura praeferret (Knab.). D'autres, dans un sens tout opposé, ont vu dans la réponse de Jésus une preuve qu'il n'avait pas conscience d’être Dieu lui-même : Dieu seul est bon, les hommes peuvent seulement songer à devenir meilleurs (Æoltz.); Loisy : « mais les paroles du Sauveur ne tendent-elles pas à attribuer la bonté à Dieu, dans un sens qui n'appartient pas à Jésus lui-même ? » (II, 211). Origène (in Jo.1, 35; x11, 25 et 36) semble avoir entendu ces mots dans le sens d'une certaine subordination du Fils, en ajoutant ὁ πατήρ après θεός (in Jo. 1, 35). Mais on peut dire que l'opinion la plus traditionnelle est que Jésus glorifie son Père, sans se comparer à lui. La question de sa propre nature ne se posait pas ; en répondant au jeune homme il ne tient compte que de son état d'esprit; cf. Ατηλν. C. Arian. τι, 7 (P. G. XXVI, 346) : el... 6 νἱὸς οὖχ ἑαυτὸν ἀλλὰ τὸν πατέρα ἐδόξασε... ποία ἐναντιότης; saint Jérôme sur Mt. (P. Z. XX VI, 136) : Quia (al. qui) magistrum vocaverat bonum et non Deum vel Dei Filium confessus erat, discit quamvis sanctum hominem comparatione Dei non esse bonum. L'explication de Victor, la seule détaillée sur Me., a tout à fait touché le point juste. Le jeune homme a appelé Jésus « maître »; Jésus parle donc comme ferait tout autre homme, ainsi qu'il répond très souvent selon la pensée de ses interlocuteurs. Et il n’a pas dit : si ce n’est mon Père, parce qu'il n’a pas voulu se révéler au jeune homme. Il a voulu lui enseigner à se défaire de toute flatterie et l’attacher à Dieu. C’est presque à cette interprétation qu'est revenu M. Spitita (article cité). Le riche inconnu n’a pas l'intention de flatter, mais la bonté du Sauveur envers les enfants lui ἃ persuadé que Jésus ne lui demanderait rien de difficile. Jésus qui va se montrer exigeant écarte tout d’abord cette captatio benevolentiae plus ou moins consciente. On ne peut donc tirer de ce passage aucune conclusion ni pour ni contre le dogme christologique. C'est dans cette troisième catégorie de juste milieu qu'il faut ranger Schanz, Swete.
10:19
Pourquoi Jésus va-t-il immédiatement aux préceptes qui regardent le prochain ? On n’en ἃ pas donné de raison décisive. Peut-être parce que les premiers commandements, relatifs à Dieu, sont énoncés longuement dans l'Écriture, et que le précepte du sabbat pouvait donner lieu à des controverses; ceux que cite Jésus sont clairs, incisifs, propices à un rapide examen de conscience. Les trois premiers commandements (ef. Ex. xx, 13-15; Dt. v, 17-18) sont énoncés dans l’ordre du texte massorétique, de Josèphe (Ant. III, v, 5) et des mss. AF des Septante, avec Na BC... syrsin. me. C’est l’ordre préféré par Nestle et Swete. Si on lit μὴ μοιχεύσης, μὴ φονεύσῃς, avec A... απο. lat. go. Clem. Al, on ἃ le même ordre que dans Le., dans B des LXX, et dans le papyrus Nash (RB. 1904, p. 245). Il est difficile de se prononcer. Μὴ ἀποστερήσῃς ne se trouve que dans Mc., et ne fait pas partie du texte de la Loi. On voit ici une fois de plus combien peu Mc. écrit pour écrire. IL est l'écho d'une parole que Le. et Mt. ont omise peut-être parce qu'elle ne figurait pas dans l'énumération écrite des commandements. Mais Jésus n’était pas obligé de s’en tenir à la lettre de Moïse. Les mots μὴ ἀποστερήσῃς peuvent être un résumé de Ex. xx, 17 — Dt. v, 21, mais aussi une conception originale du Sauveur. Comme il s’agit d'un riche, il était moins tenté de voler, mais plus exposé à faire du tort à ceux qu'il employait (Ex. χχι, 10; Dt. xxiv, 14 [A]; cf. Sir. iv, 1; Jos. Ant. IV, vin, 38) (Swete). On dirait que les commandements vont du tort le plus grave : l'homicide, au moins grave : faire un tort quelconque, et se terminent par un commandement positif en faveur des père et mère, placé dans la Loi avant les autres.
10:20
Loisy prétend que ταῦτα πάντα ἐφυλαξάμην signifie « je me suis gardé de tout cela » (IE, 212). Ce n'est pas admissible, car les LXX et aussi sans doute la £oënè (un cas dans Hernrerden) employaient φυλάσσεσθαι au moyen dans le sens de l'actif. L'observation avait été faite par Schanz, Swete. Et c'est pour cela que la leçon du moyen doit être primitive dans Me. (encore contre Loisy); ἐφύλαξα est une correction de puristes. x νεότητος est une expression fréquente dans l'A. T.; ici elle marque clairement que celui qui parle est d'un certain âge. La réponse de l'inconnu n'a rien de prétentieux. Il s'agit de commandements qu'il pouvait très bien observer sans héroïsme. Il eùt été plus embarrassé si Jésus lui avait demandé s'il avait aimé Dieu de tout son cœur. Quoi qu'il en soit, il trouve l’accomplissement de la Loi assez naturel; il n’est pas tenté de s'en glorifier, puisqu'il a demandé s’il ne fallait pas quelque chose de plus. Il semble donc supposer que Jésus a le secret de quelque commandement nouveau plus parfait qui lui garantira mieux une vie éternelle.
10:21
Le regard de Jésus et cette pénétration dans les sentiments de Jésus est d'un témoin, et d'un témoin confident comme pouvait l'être saint Pierre. ἀγαπᾶν qui répond au latin diligere, marque moins de chaleur que φιλεῖν, amare (cf. TRENCH, Synonyma, éd. allem., p. 29 ss.}, mais non moins d'estime. Jésus apprécie ce qu'a fait l'inconnu, il l'aime, et, parce qu'il l'aime, il voudrait qu'il soit encore plus parfait, Pour ὑστερεῖν duns le sens de manquer, ef, Jo. τ, 3 et Dioscomme. v, 86. Le datif de la personne est plus régulier, et a été mis par A ct le gros des mss., mais l'accus. peut s'appuyer sur Ps. xxu (xx), 1. Mc. ne fait pas entendre aussi clairement que Mt. que Jésus ouvre ici une voie spéciale de perfection. S'il se ft agi seulement de la vie éternelle, il eût suffi de remplir les com- DETENTE. Mais l'inconnu était disposé, semblait-il, à faire quelque chose de plus, et Jésus, parce qu'il l'aime, le lui demande. Une fois ses biens transportés pour ainsi dire de la terre au ciel, il suivra Jésus. Loisy a affecté de prêter au Sauveur un programme qui soit à la fois irréalisable en fait et nécessaire dans sa pensée (II, 214}, à cause de l'imminence du règne de Dieu « À l'heure où Jésus parle, quiconque veut sincèrement le règne de Dieu doit tout quitter pour suivre celui qui l'amène sur la terre ». C’est oublier que dans Mc. l'appel est individuel; entre les conditions générales pour la vie éternelle et l’appel au jeune homme, il y a l'amour qui le destine à une vocation de choix auprès du Maître. Il y avait là d’ailleurs comme une esquisse des conditions les plus favorables pour suivre Jésus : donner ses biens aux pauvres. Ce sont ces paroles qui ont inspiré les saint Antoine, les saint François d'Assise, et tant d'âmes. Victor ἃ remarqué finement que le Sauveur, connaissant le point faible de l'inconnu, lui propose, non de se dépouiller de ses richesses, mais de se faire un trésor au ciel en les donnant aux pauvres. ὕπαγε, fréquent dans Me. et dans Mt., est plus que l'équivalent de ARE qui n’est pas traduit de la sorte dans les LXX; 4 d'après l'usage des LXX est plutôt représenté par δεῦρο qui est d’ailleurs très grec : « ici » (sous-entendu « viens »),
10:22
Le. et Mt. ont retenu le trait nécessaire, la tristesse de l'inconnu, mais ont négligé la mimique, car il fait d’abord, comme on dit, la grimace. Στυγνά- Ge: marque un aspect sombre et chagrin : « Il fronce le sourcil, il assombrit le visage » (Thes. gr. L.}; cf. Mt. xvi, 3, de la triste mine du ciel. Le pauvre homme s'en va, et " n'est plus question de lui; l’évangéliste ne le blâme pas; qui ne le plaïindrait ? Nous savons, par Origène, comment cet épisode était raconté dans l'Évangile « selon les Hébreux » {le texte latin d'Origènein Mt., tom. XV, 14) : Scriptum est in evangelio quodam, quod dicitur secundum Hebraeos, si tamen placet alicui suscipere illud non ad auctoritatem, sed ad manifestationem propositae quaestionis : Dixit, inquit, ad eum aller divitum : « Magister, quid bonum faciens vivam? » Dicit ei : « Homo, leges et prophetas fac.» Respondit ad eum : « Feci. » Dixit οἱ : « Vade, vende omnia, quae possides, et divide pauperibus et veni, sequere me. » Coepit autem dives scalpere caput suum et non placuit ei. Et dixit ad eum Dominus : « Quomodo dicis : legem feci et prophetas ? quoniam scriptum est in lege : diliges prorimum tuum sicut teipsum ; et ecce multi fratres tui, fili ἄπ. amicti sunt stercore, morientes pro (prae) fame, et domus tua plena est multis bonis, et non egreditur omnino aliquid ex ea ad eos.» Et conversus dixit Simoni discipulo suo sedenti apud se : « Simon, fili loanne (pour loannis), facilius est camelum intrare per foramen acus, quam divitem intrare in regnum coelorum. » On remarquera en passant que cet évangile selon les Hébreux n'a rien de primitif. IL omet complètement l'ailusion à la bonté de Jésus ou à la bonté de Dieu; la mimique qui paraît dans Me. est ici mise plus en relief; la description du malheureux sort des pauvres est propre à l’auteur.
10:23
Περιὀλέπομαι employé six fois par Me., une fois par Lc., jamais par Mi., est un regard circulaire, pour se rendre compte, tandis que ἐμδλέπω est un regard qui pénètre (x, 21 et x, 27). Dans Le. le riche est toujours présent; dans Me. et dans Mt. la leçon s'adresse seulement aux disciples. Πῶς dans le sens de combien, comme Le. x, 50 (Mt. xxr, 20 est interrogatif); chez les Byzantins, πῶς est employé pour ὡς (Herwerden). Avsxélws dans Me., Lc. et Mt., mais seulement ici dans le N. T., et dans l'A. T. seulement δύσχολος (Jer. xx1x, 9 [xuix, 8]) et (δυσκολία dans Job χχχιν, 30) (Swete). Il est donc très vraisemblable que l'emploi du mot dans les trois synoptiques est dû à une influence écrite. Le riche était un propriétaire de biens-fonds, χτήματα, Maintenant l'expression est plus générale, χρήματα, des richesses, quelles qu’elles soient. Le royaume de Dieu est ici encore une région; il est donc vraisemblable qu'elle existe déjà, comme synonyme de « dans le ciel » (χ, 24): εἰσελεύσονται au futur, parce qu’il n’est pas encore ouvert ou parce qu'on n'y entre qu'après la mort.
10:24
Le codex Bezae (D) avec a, ὦ, ff et le cursif 285 transposent ce verset après le v. 25. Wellh. propose de suivre l'ordre de D (sans l'addition dont on parlera plus loin) comme le meilleur. En effet, si le v. 24 est placé après le v. 25, il y a gradation. D'abord il est difficile aux riches d'entrer dans 16 royaume, ensuite cela est diflicile à tout le monde. Mais c’est précisément cet ordre trop logique qui rend D suspect d'avoir corrigé le texte authentique de Mc. Loisy, gêné comme Wellh. par l'allure de Mc., juge le v. 24 de rédaction secondaire, et cependant il attribue à la même main les vv. 26 et 27. 1] semble que ni Wellh. ni Loisy n’ont apprécié la marche lente de Mc. qui est si naturelle dans une conversation. Le. et Mi. ont pu passer le v. 24 comme n'étant pas essentiel à l’idée; il est tout à fait en situation et caractéristique sur les rapports du Maître avec ses disciples. Ceux-ci s'étonnent d'abord (ef. τ, 27) de ces discours, soit des paroles de Jésus au riche, soit de ce qu'il vient d'ajouter, sans parler de ce qu'il ἃ dit à propos des enfants. Mais Jésus insiste (πάλιν), parce qu'il ne veut rien retirer de son enseignement, qu'il présente cependant avec une douceur persuasive en les nommant τέκνα (cf. 11, 5). L'enseignement est même généralisé : de toute façon il est difficile d'entrer dans le royaume de Dieu. Ici le présent au lieu du futur (ν. 23) parce que la proposition est très absolue. Il est vrai que ACD etc., de nombreux minusc. db, ff, 4, vg. syrr. me. arm. Clem. Al. ont ajouté τοὺς πεποιθοτας em (τοις) χρημασιν pour demeurer dans le thème des richesses et pour noter qu'il s'agissait surtout de riches qui se confiaient dans leurs richesses; mais les critiques sont d'accord pour l'omettre avec N Β Δ #. Le mot πῶς si rare dans ce sens, ici Comme au v. 23, prouve bien que les deux versets sont du même jet. Sur la doctrine du v., οἵ, Mt. vu, 18. 44 et Le. x, 23. 24.
10:25
Jésus revient au riche. Εὐχοπώτερον, cf. 11, 9. τρυμαλιά est un mot de la koinè, auquel Le. et ΜΙ. ont substitué τρῆμα, qui est classique (Té. ἃ τρύπημα dans Mt.); ῥαφίς (dans Archippos, ve 5. av. J.-C.) était devenu vulgaire pour signifier aiguille ou poinçon. Le. emploie le classique βελόνη, tandis que Mt. s’en tient à ῥαφίς, Noter l'opposition entre διελθεῖν et εἰσελθεῖν, Cette comparaison étrange ne sort pas des habitudes du langage oriental. On trouve dans le Talmud de Babylone (Berach.55b et Baba Mesia 38b) « un éléphant passant par le trou d'une aiguille », pour dire une chose impossible. Saint Cyrille d'Alex. a entendu χάμηλος d'un câble, Le passage, conservé en syriaque (Juliani imperatoris librorum contra Christianos quae supersunt, Teubner, 1880, p. 56), est traduit en latin : Accipit ergo demonstrationem : foramen acus et camelus : non animal, ut opinatur lulianus impius et omnino insipiens et idiota, sed potius rudens crassus qui in omni navi. Ita enim mos est nominandi tis, qui docti sunt res nautarum (eod. loc. p. 75, tiré du livre XVI de Cyrille contre Julien); cf. Nestle, ZNTW. 1906, p. 182 5. Vers la même époque on rencontre cette explication dans le 7ractatus de divitiis, xvur, 1 et 2, attribué soit au pélagien Agricole (vers 429), soit à l'évêque Fastidius (410-450) : Sed non de camello dictum est, inquies, cui per foramen acus transire penitus impossibile est, sed de cameto, id est de nautico quodam fune (ZNTW. V, 1904, p. 256 s.). Cette interprétation a pénétré dans la traduction arménienne, avec le mot malh, « corde » (Biblische Zeitschrift, 1, 176 s.); elle a été connue de Théophylacte et d'Euthymius et a un appui dans la forme χαμῖλος que Suidas et le schol. d'Aristophane (sur Guépes, 1030) définissent τὸ παχὺ σχοινίον, « la grosse corde ». Il est impossible de révoquer en doute l'existence de χάμηλος où χάμιλος dans ce sens, mais ce n’est pas une raison pour ne pas prendre κάμηλος de l'Évangile dans son sens normal. D'autres, probablement des ciceront de Jérusalem, ont tourné autrement la difficulté en imaginant que le trou d’une aiguille était le nom d'une porte de la ville sainte (οἵ, Poloner en 1422, Toger, Descript. Terrae s., p. 240 : in eadem platea est portula versus austrum, quae lingua eorum foramen acus dicitur). Quant à la doctrine elle-même, Celse reprochait à Jésus de l'avoir empruntée à Platon, qui avait noté qu'il est impossible, étant très riche, d’être tout à fait bon : ἐν οἷς εἶπεν ὁ Πλάτων ὅτι « ἀγαθὸν ὄντα διαφόρως καὶ πλούσιον ! εἶναι διαφερόντως ἀδύνατον » (PLATON, Leges, v, 12, p. 743 À; dans Orig. οοπίγα ἢ Cels. VI, xvi). Origène niait l'emprunt en insistant sur le sens allégorique du chameau qu'il prenait bien ici pour un animal.
10:26
L'étonnement des disciples augmente, car cette fois la difficulté est devenue une impossibilité morale. Pensaient-ils que les riches étaient mieux placés que les autres pour faire leur salut? (Fritzsche, Swete). C'est bien douteux, mais ils peuvent penser du moins que les difficultés des pauvres gens ne sont pas moindres. ᾿Εξεπλήσσοντο, cf. τ, 22; vi, 2; vi, 37, n'est pas plus fort que ἐθαμδοῦντο du v. 24; le crescendo est marqué par περισσῶς, pour μᾶλλον (Blass, 35, n. 3). Les disciples se disent entre eux, d'après AD etc. lait. syrr. go., πρὸς ἑαυτούς, Swete préfère πρὸς αὗτόν avec NBCAW me. mais cette leçon est trop restreinte à un seul groupe de mss. Kat dans le sens de donc (cf. II Cor. 1, 2; Jo. 1x, 36; xiv, 22) est classique (Blass, 268) et a été retenu par Le. (Mt. τίς ἄρα). σώζω dans le sens de la vie future auprès de Dieu est un mot de frappe juive et surtout chrétienne; on trouve seulement IV Macc, xv, 8 τὴν εὐσέθδειαν... τὴν σώζουσαν εἰς αἰώνιον ζωήν, « la piété qui sauve en vue de Ja vie éternelle ». Chez les païens, les différentes dérivations de la racine, de plus en plus employées dans l’ordre religieux à l'époque hellénistique et romaine, se disent toujours de la vie présente (même dans AnisTipz, éd. Keil, II, p. 860). Les disciples emploient sans difficulté être sauvé, comme synonyme d'entrer dans le royaume de Dieu ou de posséder la vie éternelle; οἵ, xun, 13 et « sauver son âÂME », VIII, 35.
10:27
Ἐμόλέψας, comme v. 21, de Jésus avant de dire quelque chose de très utile à ceux qu'il regarde. ᾿Αδύνατον, sous-entendu τοῦτος inséré dans quelques textes. Puis la pensée devient tout à fait générale, πάντα... θεῷ pensée analogue à Gen. xvin, 14; Job χει, 2; Zach. vur, 6. Dans D a, ff, au lieu de ἀλλ᾽ οὐ... θεῷ on lit seulement : παρὰ δὲ τῷ θεῷ δυνατόν, ce qui maintient la conclusion au point précis du salut. La pensée est la même : il est impossible à l'homme de se sauver sans le secours de Dieu. C'est bien la théorie de la grâce, mais sans aucun développement précis. Loisy a commenté ces quelques mots dans le sens de saint Paul et conclut : « On peut soupçonner derrière cette déclaration la doctrine de Paul sur l'élection divine et la puissance de la grâce » (II, 217). On dirait plus justement que cette parole très authentique de Jésus contient en germe la doctrine de Paul. On voit ici que Jésus n'exige pas absolument que le riche renonce à ses richesses. Ce serait le moyen le plus facile pour entrer dans le royaume de Dieu. Le riche, demeuré riche, pourra néanmoins y pénétrer avec le secours de Dieu.
10:28
La parole de Pierre résume tout l'épisode précédent au point de vue des disciples. Le riche a refusé de suivre Jésus; les riches qui s’obstinent à conserver leurs richesses ne peuvent entrer dans le royaume de Dieu sans une sorte de miracle de la toute-puissance divine. Les disciples, au contraire, ont tout quitté: Pierre le constate avec une certaine satisfaction qui semble solliciter une approbation. Dans Mt. il y ἃ même interrogation formelle : τί ἄρα ἔσται ἡμῖν; et Jésus répond par le privilège accordé aux Apôtres. Mc. et Le. qui n'ont pas mentionné cette récompense particulière (Le. y est revenu xxn1, 30) ne pouvaient prêter à Pierre cette interrogation, sans quoi la parole générale du Maître eût paru un refus de répondre désagréable. Πάντα de la part d’un pauvre pêcheur n'est pas sans une certaine emphase; Le. ἃ mis τὰ ἴδια pour adoucir cette impression (Swete) plutôt que pour plus d'exactitude (Loisy). — Arokoubxauev au parf. (Le. et Mt. l'aor.), l’action dure encore.
10:29
Me. passe sous silence le privilège accordé aux Apôtres que Loisy juge seul en situation. On ne conteste pas que cette promesse ne fasse partie de la tradition primitive. Si Me. ne l'a pas reproduite, c’est peut-être précisément à cause de sa forme : les apôtres étaient appelés à juger les douze tribus d'Israël. Me., écrivant pour les Gentils, a pu craindre que cette phrase ne fût pas bien comprise, et penser qu'une vue générale répondait suffisamment à la réflexion de Pierre. En elle-même cette vue générale est certainement en situation, comme terminant tout l'épisode créé par lintervention du riche. C’est bien aussi une réponse à la pensée de Pierre et peut-être une invitation à ne pas s’enorgueillir d’un acte qu'il ne sera pas seul à accomplir. L'ordre de Me. paraît imparfait en ce qu'il encadre les parents entre la maison et les champs; Mt. a mis la maïson à la fin avec les champs, Le. ἃ supprimé les champs. Dans Me., on dirait que Jésus suit d’abord l'ordre des affections dans une sorte de crescendo, jusqu'aux enfants, puis cherchant ce qu’on pourrait quitter encore, il ajoute ou (même seulement) des champs, — Ἕνεκεν ἐμοῦ... Cf. vin, 35. Dans cet endroit Mc. seul a ajouté l'Évangile. Ici Mt. et Le. prennent d’autres tournures {Mt. ἕνεχα τοῦ ἐμοῦ ὀνόματος, LC. εἴνεχεν τῆς βασιλείας τοῦ θεοῦ); Me. ἃ d'ailleurs une préférence pour ce terme d'Évangile {huit fois, quatre fois dans Mt., jamais dans Lc.). La personne de Jésus est ici dans un très haut relief. On ne quitte pas seulement tout pour Île suivre, on quitte tout à cause de lui, pour sa cause, qui est identifiée avec celle de Dieu.
10:30
ἐὰν μή (Le. ὃς odst). Le cas de rv, 22 paraît différent ; il signifie là « si ce n'est pour » — εἰ μή, tandis qu'ici ἐάν est pour ἄν comme souvent dans la kainè de ce temps (D avec ὃς ἄν rend parfaitement le sens). Cette tournure étrange vient peut-être de l’aram. sx (syrsin.). — Ἑχατονταπλασίονα, Schanz et Wellh. ponctuent fortement après ce mot; le centuple comprend soit les biens de ce monde, soit la vie éternelle. Maïs on ne peut le séparer de νῦν, et la vie éternelle est sans proportion avec ies biens présents. Donc, dès maintenant le centuple, non pas en quantité, mais en valeur. Julien l'apostat demandait si l’on aurait cent femmes? et, d’après saint Jérôme (2. L. XXVI, 139) : Ex occasione hujus sententiae, quidam introducunt mille annos post resurrectionem. C’est sans doute pour éviter ce millénarisme que Jérôme luimême, Origène, saint Ambroise (2. Z. ΧΝ, 1296 s.), Théoph. {sur s. Mt.), etc., Mald. ont entendu la récompense d’une façon purement spirituelle, par exemple la fraternité avec Dieu, le Paradis au lieu des champs, etc. Entre les deux opinions, il y a un moyen terme, prendre les maisons, frères, etc., dans le sens littéral, mais en l'entendant d'une fraternité religieuse, telle qu'elle a existé aux premiers temps du christianisme; c'est le sens de tous les modernes, catholiques ou indépendants {Holtz., Welih., Loisy, etc.). Car il s'agit bien du temps présent, νῦν ἐν τῷ καιρῷ τούτῳ. Les Rabbins mettaient dans un parallélisme plus strict « cet éon » et « l'éon qui vient » (Le Messianisme, p. 162 55.}; cf. Mt. χη, 32. Me. n'emploie jamais « cet éon ». Il remplace ici αἰών par καιρός, peut-être pour mieux marquer l'opposition entre ce qui passe et ce qui demeure, car χαιρός est aussi une circonstance, une occasion, quelque chose de passager; cf. ὁ νῦν καιρός dans saint Paul (Rom. πὶ, 26; vu, 18; xt, 5; II Cor. vin, 14). Mais l'opposition n’en est pas moins nette. Dans ce temps on aura des maisons et des champs comme les premiers chrétiens qui avaient tout en commun (Act. τι, 44; τν, 32; cf. xvi, 15); des frères, puisque tous se nommaient frères; des mères, comme Paul nomme sa mère la mère de Rufus (Rom. xvi, 13); des enfants, ceux qu'on aurait engendrés à l'Évangile (Gal. 1v, 19), etc. Mc. ne parle pas des pères; est-ce à cause de I Cor. 1v, 15 : ἀλλ᾽ où πολλοὺς πατέρας ἡ Il ne pouvait guère parler de femme, car on dit bien un frère, un père. une mère au spirituel, mais non une épouse; aussi, ayant l'intention de faire un parallélisme complet, il a évité ce mot au v. 29, tandis que 1,0. l’a mis dans le détachement parce qu'il n’'énumère pas les récompenses. Une preuve évidente que cette félicité temporelle doit s'entendre dans l’ordre religieux qui permet à chacun de jouir du bien de tous, et non pas d’un bonheur profane, c'est que la récompense n'ira pas sans persécutions. Ce trait est propre à Mc. D'ailleurs l'idée est commune à tous les évangélistes; le vrai disciple de Jésus doit s'attendre à des persécutions. Le codex Bezae avec quelques latins fete. a coupé tout autrement : « celui qui quittera sa maison etc. aura le centuple dans ce temps, etcelui qui quittera sa maison, etc. avec persécution (en souffrant persécution) aura la vie éternelle ». Cette divagation donne une idée des libertés que prend cette classe de témoins. Nous avons montré aïlleurs que dans le rabbinisme « le temps qui vient » n'est pas synonyme detemps messianique, mais de temps qui suit la mort (Le Messianisme.…, p.163 ss.). C’est d'autant plus le cas ici que Jésus le qualifie par la vie éternelle. Nous sommes dans l'ordre de la rétribution transcendante, que Jésus avait donc en vue, aussi bien que le messianisme historique.
10:31
Le sens n'est pas que ceux qui sont les premiers arriveront les derniers {ordre de temps), mais que ceux qui sont placés les premiers seront placés les derniers (ordre de rang), et réciproquement. De qui s'agit-il? Cela dépend de la force qu'on attribue au δέ, Si l'opposition est à peu près nulle, dans le sens de « car » (syrsin.), les premiers sont les plus puissants parmi les Juifs, les Douze sont les derniers; dans la vie éternelle les rôles seront renversés en faveur de ceux qui ont tout quitté (Vict., Théoph., Euth., Wellh., Klosterm.). Mais si δέ marque une opposition, la pensée se transforme. Ceux qui ont tout quitté sont en ce moment les premiers, mais ils feront bien de ne pas laisser prendre leur place par d’autres. C'est l'opinion de ἅπαξ. et de Swete citant Bède : vide enim Iudam de apostolo in apostatam versum et dicito, quod multi erunt primi novissimi; vide latronem in cruce factum confessorem eodemque die quo pro suis crucifixus est peccatis, gratia fidei cum Christo in paradiso gaudentem et dicito, quod et novissimi erunt primi (P. L. XCIE, c. 244). Holtz. admet les deux sens. D’après Loisy, la pensée de Jésus dans cette parole authentique était celle de la première opinion; mais, dans le contexte de Mc. : « beaucoup qui se croient premiers, c’est-à-dire les Douze, et Pierre avant tous les autres, seront les derniers, céderont le premier rang à ceux qui, venus plus tard, auront travaillé plus qu'eux pour l'Évangile, tandis que ceux-ci, c'est-à-dire Paul et ses pareils, deviendront premiers, et dans l'Église et dans le royaume éternel. Ainsi entendu, le texte de Marc ne présente aucune obseurité » (II, 221). — Il fallait seulement y voir ce que personne n'y ἃ soupçonné, ou plutôt il fallait y mettre ce qui ‘n'y est pas. Comme le δέ marque assez souvent en grec non pas une opposition, mais un complément de la pensée, on s’en tient à la première opinion, qui est plus traditionnelle. C’est le dernier mot de tout l'épisode. Ceux qui ont tout quitté sont naturellement les derniers ici-bas, mais ils seront les premiers dans le monde éternel, et inversement. Tout l'épisode est très important pour connaître l’idée de Jésus sur le règne et le royaume de Dieu. Dans le dernier passage, il distingue nettement deux époques, le temps présent, et la vie future. Loisy qui l’a très bien vu en conclut que toute la péricope est secondaire : « Car la distinction d’une double félicité, celle du temps présent et celle du siècle à venir, n'est pas conforme au point de vue ordinaire de l'enseignement évangélique; le bonheur est promis aux pauvres et aux afifligés dans l'avènement du royaume céleste, mais non auparavant » (11, 219 5.). Mais aussi Mc. a eu bien soin de dire « avec des persécutions ». Le temps présent n’est pas un temps de félicité, quoiqu’on se trouve bien, même dans ce temps, d'avoir tout quitté pour Jésus et l'Évangile. D'ailleurs, c'est aussi l'épisode du riche qui donne la même idée du règne de Dieu. Ce règne ou ce royaume est la vie éternelle, le salut, le monde futur, tout cela donné en récompense à celui qui agit conformément à la loi morale et qui se sacrifie à l’évangile. La βασιλεία τοῦ θεοῦ dans ce cas n’est pas un événement qui met fin au monde actuel, mais un monde éternel, un lieu où l'on reçoit la récompense qu'on a méritée ici-bas. Au lieu d’exclure cette conception de l'Évangile de Jésus sous prétexte qu'elle est contraire à une autre certainement authentique, il faut plutôt reconnaître que Jésus conciliait dans sa pensée les deux points de vue. Loisy a si bien compris que ce n'étaient pas seulement les vv. 28-31 qui gênaient sa thèse, qu'il n’admet plus comme récit primitif que ce qui suit : « Et
10:32
ἦσαν δὲ ἐν τῇ 606 ne doit pas être joint très étroitement à évabaivovtes; Mec. tient à dire que la scène a eu lieu en cours de route, comme var, 27. —. ᾿Αναδαίνοντες, on monte, parce que la route du Jourdain à Jéricho monte déjà. mais surtout à cause de la direction générale du voyage; les voyageurs savent que Jérusalem est sur des montagnes plus élevées que celles qui barrent leur horizon à l’ouest; d’ailleurs c'est une locution reçue, on monte à Jérusalem {IV Regn. xvi, 5: IT Esd. 1, 3; Jo. 11, 13 ; ν, 1; x1, 85; Act. χι, 2; xxv, 1.9; Gal. n, 4}. Mc. emploie Ἰεροσόλυμα, la forme grécisée (10 fois), tandis que Paul emploie plutôt Ἰερουσαλήμ, la forme hébraïque (7 fois et Ἰεροσόλυμα 3 fois); Le. n’emploie Ιεροσόλυμα que 4 fois et Ἰερουσαλήμ 26 fois. Mc. se conforme donc sans aucune recherche d'archaïsme à l'usage courant, qui est aussi celui de Josèphe. — προάγειν avec d'acc., comme χιν, 28; xvi, 7. L'étonnant n'était pas que Jésus ait marché avant ses disciples, c'était peut-être le cas dans d’autres occasions (cf. 1x, 33). Mais cette fois on voit qu'il marchait en avant avec résolution et comme pour les entraîner. Qu'ils aient retenu ou non les annonces de sa passion, ils ne pouvaient ignorer l'hostilité des l’harisiens de Jérusalem. Aussi étaient-ils étonnés de son assurance qui les effrayait (cf. 1, 27; x, 24). La peur était encore plus sensible dans le groupe de ceux qui suivaient (cf. x, 1. 46). On pourrait à la rigueur ponctuer οἱ δέ, ἀκολουθοῦντες, ἐφοδοῦντο, de sorte que ot δέ seraient les disciples, mais l'emploi de deux verbes avec une simple nuance indique bien deux groupes distincts {Wel/h.). La leçon xal au licu de οἱ δέ (A etc. Ve. syrr.) est une Correclion qui n'a pas compris cette situation. Jésus s'arrange pour se trouver seul avec les Douze (παραλαδών, οἵ. 1v, 36; v, 40; 1x, 2; xrv, 83), plus étroitement associés à sa cause, qui avaient tout quitté pour lui, et qui avaient quelque droit de savoir à quels événements ils allaient être mêlés. Mec. est le seul à tracer ce tableau émouvant de l'intrépidité du Sauveur, indiquée sobrement par sa marche en avant, et de l'effroi des disciples ct des autres qui suivaient. C'est encore un de ses traits où nous pénétrons dans les sentiments des acteurs par un tableau empreint de réalité vue.
10:33
χαταχρινεῖν θανάτῳ, condamner à mort; le datif paraît très naturel aux Français; il était inconnu des classiques; Blass (113) donne des exemples analogues pour la koinè; on ne voit pas pourquoi il admet l'influence possible de capite damnare. Mt. et Le. ont évité cette tournure très particulière même dans Mc. D ἃ écrit Gavarov.
10:34
La forme ἐμπαίξω pour le futur au lieu de l’att. παίσομαι est supposée dans l’aor. ἐνέπαιξαν (xv, 20), cf. Mt. xx, 19 etc. Schmiedel (105) cite παιξοῦμα dans la bouche d'un Syracusain (XÉN: Conpir. 1x, 2).
10:35
Le. n’a pas rapporté la demande des fils de Zébédée, et Mt. l’a attribuée à leur mère, D'après Knab., Mt. rapporte l'incident avec plus de soin, quod vix alias reperies. Comme la réponse de Jésus, même dans Mt., est adressée aux deux fils, on peut se demander si le soin qu'il a pris de mentionner la mère n'avait pas pour but de les excuser. D'ailleurs, cette ambition maternelle est très vraisemblable. Cette femme qui se nommait Salomé (Mt. xxvi, 56; Mc. xv, 40), était parente de Jésus (οἷ. note spéciale sur les frères de Jésus, p. 80). Προσπορεύεσθαι est un hapar dans le N.T., mais fréquent dans les LXX. Les deux frères (cf. 1, 19) disent Διδάσκαλε, « maître », dans le sens de maître de doctrine, quoique leur demande suppose qu’ils reconnaissent Jésus comme Messie; c'est que, jusque-là, il avait enseigné, plutôt qu'agi en Messie. Les frères demandent très résolument (θέλομεν) ce qu’on appelle une discrétion. Mc. qui n’a pas la prostration de la mère reprend ici sur Mt. l'avantage du trait caractéristique.
10:36
Jésus déjoue l’artifice et oblige les frères à s'expliquer. D lui fait dire «je le ferai! » en omettant Τί θέλετε, et cela est préféré par Wellh.! — La phrase est peu correcte, ps conduiraît à xomsat qu'ont certains mss. Sur la tournure, cf. x, 51; χιν, 12; x, 9.
10:37
La droite était la place d'honneur; ensuite venait la gauche (Jos. Ant. VI, x1, 9). Les deux frères ont pu être excités par la promesse des douze trônes (dans Mt. χιχ, 28). Mais Mc. a omis ce trait et a placé l'épisode des fils de Zébédée après l'annonce de la passion. Aussi a-t-il soin de dire ἐν τῇ δόξη σου, qui se concilie bien avec ce qui précède. II est vrai que la leçon des souffrances n'a pas fait encore une impression sérieuse sur les disciples; ils n’en soupçonnent pas la raison d'être dans l’œuvre messianique. Peut-être même pensent-ils que le Maître s'impressionne à tort. Mais, quoi qu'il en soit, luimême ἃ parlé de résurrection. Tout le reste n'est qu'un épisode sur lequel leur pensée glisse pour s'arrêter à cette gloire. Knab. cite diverses opinions sur la valeur morale de cette demande, On s'est montré en général assez sévère et avec raison. Peut-être les deux frères, habitués aux lois orientales sur les privilèges de la parenté, se croyaient-ils dans leur droit; toute la famille arrive avec celui de ses membres qui conquiert le pouvoir. Mais tout cela n'indique pas moins des dispositions très profanes.
10:38
Αἰτεῖσθε, au moyen, « ce que vous demandez pour vous »: cf. αἰτήσωμεν ν. 35. Plutôt que de blâmer tout d'abord l'ambition des deux frères, Jésus s'attache à corriger l’idée fausse qu'ils ont de sa mission. Derechef il revient aux souffrances, sous la forme de äeux métaphores. Le calice image de joie (Ps. xxu [xxur], 5; cxv, 4 [oxw, 137), était aussi un calice amer (Ps. Lxxiv ἴυχχν], 95 15. ur, 47. 22; Lam. 1v, 21; ΕΖ. xx, 81); si cette première image pouvait indiquer soit la bonne soit la mauvaise fortune, l'interrogation « pouvez-vous » indiquait déjà un calice pénible à boire. De plus Jésus parle de l'immersion, comme s’il devait être plongé dans un abîme de souffrances. L'expression ne se trouve pas littéralement dans l'A. T., mais les eaux y sont l'image du malheur quand elles envahissent (Ps. xvir, 16; ΧΧΧΙ, 6; ΧΙ, 8; ExvIN, 2. 16: exxint, 4; Job xxu, 11); même dans Isaïe (xx1, 4) à ἀνομία με βαπτίζει, pour dire « fond sur moi ». On peut citer PLuT. Galb. 21, « plongé dans les dettes » et Moral., p. 9 B (De lib. educ. 13) ψυχὴ... πόνοις... ὑπερδάλλουσι βαπτίζεται; et surtout βαπτιζώμεθα dans la lettre d’un illettré (Par. P. 47, 13 [environ 153 av. J.-C.1, Expos., oct. 1908, 377) pour dire « nous sommes plongés dans les malheurs ». Catulle, Ad Manlium, v.13 : Accipe queis merser fortunae fluctibus ipse. Gette idée est assez naturelle pour qu'on se dispense de dire avec Loisy que la seconde image « paraît avoir été suggérée à Marc par le langage de Paul » (IF, 237} εἰς τὸν θάνατον αὐτοῦ ἐδαπτίσθημεν (Rom. vi, 3), réflexion théologique sur la vertu du baptême chrétien!
10:39
Les deux disciples comprennent, ce qui prouve qu'ils ne s'étaient pas mépris complètement sur la nécessité des souffrances. Ils en ont pris leur parti, même trop gaillardement. Nous sommes loin du scandale de Pierre (vit, 32). Du moins les deux frères font profession de courage, ils sont prêts à mériter l'honneur qu'ils demandent, et Jésus accepte pour l'avenir l'offre de leur dévouement. Les fils de Zébédée seront donc associés à ses souffrances. Comme Jésus faisait allusion à sa propre mort, on a pensé qu'il prédisait le martyre aux deux frères. Mais, les expressions étant vagues, rien n'oblige à conclure au martyre proprement dit, c'est-à-dire à la mort endurée dans une persécution pour la foi chrétienne (Swete). Loisy est plus strict et plus affirmatif : « Pour celui qui a rédigé cette prédiction, la mort sanglante des Zébédéides était un fait acquis, appartenant au passé, comme la passion même de Jésus » (11, 238). On sait que Jacques a été mis à mort par Hérode Agrippa vers l'an 44 (Act. χη, 2). Quant à saint Jean, la tradition authentiquée par saint Irénée atteste qu'il s'est rendu à Éphèse, et toute l'antiquité, sauf peut-être Papias, croyait qu'il y était mort de sa mort naturelle. Cette mort naturelle, par opposition au martyre de Pierre, semble bien indiquée dans Jo. xxi, 23. En cela rien d'opposé à la prédiction de Jésus, qui peut fort bien s'entendre, quoi qu'en dise Loisy, dans ce sens que les deux frères « ont bu au calice des douleurs, et qu'ils ont été roulés dans les flots de l'angoisse, ἃ l'exemple de leur maître » (11, 238). Cependant, dès le second siècle au moïns, on se préoccupa d'un accomplissement plus littéral de la prophétie. Sachant bien que Jean n'était pas mort martyr, on voulut du moins qu'il eût goûté un calice mortel. D'où l'histoire de la coupe empoisonnée que Jean but en présence de Domitien, dans les Acta Joannis (Acta Apost. apocr., éd. Bannet, 9 : πίνω τὸ ποτήριον ὃ σὺ γλυκανεῖς...). D'autre part, on racontait que Jean avait été plongé dans l'huile bouillante, ce qui réalisait le baptême (Terruzr. De praescr, 86; P. L. IT, 49; Jér. C. Jovin. τ, 26, etc.). La préoccupation de justifier la prophétie se voit clairement dans saint Jér. : Quaeritur quomodo calicem martyrii filit Zebedaei. biberint.…. cum... Joannes… propria morte vitam finierit. Sed si legamus ecclesiasticas historias, in quibus fertur, quod et ipse propter martyrium sit missus in ferventis olet dolium.. videbimus martyrio antmum non defuisse (P. L. XXVI, 143). La même préoccupation encore dans Georges Hamartolos (ix° 5.) dans sa Chronique (πι, 134) où il prétend même, d’après l'autorité de Papias, que Jean a été mis à mort par les Juifs : ... μαρτυρίον κατηξίωται, Παπίας γὰρ ὁ ‘lepaπόλεως ἐπίσχοπος αὐτόπτης τούτου γενόμενος ἐν τῷ δευτέρῳ λόγῳ τῶν χυριαχῶν λογίων φάσχει ὅτι ὑπὸ ᾿Ιουδαίων ἀνηρέθη, πληρώσας δηλαδὴ μετὰ τοῦ ἀδελφοῦ τὴν Χριστοῦ περὶ αὐτῶν πρόρρησιν... La même indication a été trouvée dans un abrégé du νι ou vin® 8., fondé probablement sur Philippe de Sidè (env. 430 ap. J.-C.)et publié par de Boor(Texte und Unters. V, 2, 1888, p. 170) : Παπίας ἐν τῷ δευτέρῳ λόγῳ λέγει, ὅτι Ἰωάννης ὁ Θεολόγος χαὶ Ἰάχωδος ὁ ἀδελφὸς αὐτοῦ ὑπὸ Ιουδαίων ἀνηρέθησαν. La citation n’est pas textuelle, car Papias n'aurait pas nommé Jean « le théologien » (cf. Ζλην, Forschungen, VI, 147-151). Il cst probable qu'une confusion, qui n'a pas encore été éclaircie, a permis à Philippe de Sidè de trouver dans Papias la preuve que Jean avait subi un vrai martyre, mais cette opinion, füt-elle de Papias, a été négligée par les anciens et ne saurait prévaloir contre une tradition universelle et authentique. E. Schwartz, qui soutient mordicus le martyre des deux frères (AbAandlgn. d, Güu. Ges. d. Wiss., N. F. VII, 5 et ZNT'W. 1910, p. 89 ss.), allègue le martyrologe syriaque (27 déc.) et Aphraates. Le dernier distingue {De Persecutione, 23) Simon ct Paul qui ont été des martyrs parfaits, et Jacques et Jean « qui ont marché sur les traces du Christ, leur maître », ce qui est beaucoup plus vague, Ce qui prouve bien d'ailleurs que la tradition syrienne ancienne n’admettait pas le martyre de Jean, c'est que le syrsin. a adouci notre passage : « pour le calice... vous pouvez. pour le baptême. vous pouvez de même syrcur. sur Mt. xx, 23. Le martyrologe syriaque ἃ été écrit en grec par un arien. Le martyrologe de Carthage a Jean-Baptiste au lieu de Jean l'évangéliste avec Jacques le 27 déc. Contre Schwartz on peut lire Spitta, ZNTW. 190, p. 39 ss.
10:40
Οἷς ἡτοίμασται indique bien une prédestination: il faut sous-entendre δοθήσεται, Mt. a ajouté 6xô τοῦ πατρός μου qui est dans la même ligne d'idées. Il ne suffit pas de dire avec saint Jér. : Regnum coelorum non est dantis, sed accipientis. Non est enim acceplio personarum apud Deum : sed quicumque talem se pracbuerit ut regno coelorum dignus fiat, hic accipiet, quod non Personae, sed vitae paratum est {P. L. XX VI, 144), comme si Jésus refusait de donner arbitrairement des rangs qui ne sont dus qu'au mérite; il affirme expressément qu'il ne lui appartient pas de donner ces rangs. Les Pères se sont préoccupés de ce texte dont les Ariens avaient abusé pour soutenir l'infériorité du Fils (cf. Knab.). C'est pour cela que le mot vobis ἃ été ajouté dans quelques mss. latins (il figure encore dans la Ve. clémentine, mais non dans Wordsworth-White), comme si Jésus avait eu à donner la place à d’autres. Knab. a indiqué la vraie solution : ... neque Messias in terra versans primas in coelo sedes nunc petentibus quibusque assignare potest ac si vellet Patris aeternt decretum mutare vel abrogare. De même Loisy : « En tant que Messie, il exécute la volonté divine et ne la règle pas » (II, 288). Sur la prédestination, cf. Assumpt. Mosis, 1, 14, où Moïse ἃ dit : excogitavil el invenit me qui ab initio orbis terrarum praeparatus sum ut sim arbiter testamentt illius; cf. Hénoch, xivi, 3, etc,
10:41
Les dix autres ne pouvaient qu'être satisfaits de la réponse de Jésus aux fils de Zébédée, maïs ils en veulent aux deux frères de leur prétention et expriment entre eux leur mécontentement; περί et non κατά marque plutôt l'absence des deux incriminés (.Swete).
10:42
Jésus appelle les dix, mais la leçon s'applique aux douze; et sans doute dans la pensée de Mc. ils étaient tous présents. Le Maître profite de l'occasion pour leur donner une leçon d’humilité et pour expliquer le secret de sa mort qu'il ἃ prédite. — Οἱ δοκοῦντες ἄρχειν (ME. οἱ ἄρχοντες), parce qu’en réalité le pouvoir appartient à Dieu; cf. IV Macc. χπὶ, 14 : μὴ φοθδηθῶμεν τὸν δοκοῦντα ἀποχτενεῖν et Suzanne, v. 5 : οὗ ἐδόχουν χυδερνᾷν τὸν λαόν, Dans un sens un peu différent, Pur. Arat., ce. xzut (cité par Æosterm.) : δρῶν... τὸν καιρόν, ᾧ δουλεύουσιν of δοχοῦντες ἄρχειν. L'expression est d’ailleurs tout à fait grecque : ὑπὸ πολλῶν καὶ δοκούντων εἶναί τι (PLAT. Gorg. 472 A). Ceux qui sont extérieurement au premier rang chez les Gentils, et il en faut, exercent leur pouvoir comme sur une proie (Drop. Sic. χιν, 64, κατακυριεύσαντες; et Act. χΙΧ, 16) et les grands, c'est-àdire les courtisans de ces potentats, exercent l'autorité arbitrairement. Κατεξουσιάζειν ne paraît qu'ici et dans Mt. xx, 25; c'est l'indice d’un emprunt littéral. Les deux mots ont été formés avec κατά sur le même thème dans un sens péjoratif. On trouve un écho de cet enseignement dans 1 Pet. v, 8.
10:43
Le présent ἔστι, parce que c'est la règle déjà donnée (1x, 35), et constitutive d'une société qui existe déjà. La leçon ἔσται dans Mt. et transportée dans Me. par Δ etc. et les minusc. grecs est plus facile et en harmonie avec ce qui suit. Les applications de la règle sont renvoyées à l'avenir. Μέγας est pour le superlatif; « μέγιστος n'existe presque plus dans le grec hellénistique » {Moulton, 78) (IL Pet. τ, ὁ est unique dans Je N. T.); donc pas de sémitisme spécial ici. Évidemment Jésus ne veut pas dire que celui qui a de l'ambition doit apprendre à servir avant de commander, ce qui serait d'une morale très profane, mais que le vrai caractère du pouvoir parmi les siens est d’être un service. On est à la tête, non pour dominer dans son intérêt, mais pour rendre service à tous. C'est de cette pensée que s’inspirent les papes en s'intitulant, depuis saint Grégoire : serous servorum Dei.
10:44
La même pensée, encore plus énergique : celui qui veut être le premier devra être non seulement « votre serviteur », mais « l’esclave de tous ». Saint Paul était certes pénétré de cette idée (I Cor. 1x, 19-28; 11 Cor. 1v, 5), mais il n'y ἃ aucune raison de ne pas y reconnaître l'esprit et l’enseignement de Jésus.
10:45
La leçon que donne Jésus est confirmée par son exemple. Il se nomme ici fils de l'homme, ce qui convient au rôle du serviteur, maïs n’exclut pas le rôle messianique, d'autant que ἦλθεν marque qu'il est venu (cf. τ, 38; 11, 17) pour une mission spéciale, sans insister cependant sur la préexistence, puisque Jean-Baptiste aussi est venu dans ce même sens (ΙΧ, 18; Jo. τ, 7). La formule διακονηθῆναι ἀλλὰ διαχονῆσαι est du style de Mc. (Holtz.). La première partie du v. ne souffre pas de difficulté, et Loisy même admettrait que Jésus ait exprimé l'idée de servir les autres jusqu'à la mort inclusivement. Mais pour ce qui suit (dans Mt., non dans Le.) : « l'idée de la vie donnée en rançon appartient à un autre courant que celle du service » (11,241). Ce que Wellh. ἃ dit en grec : μετάθασις εἰς ἀλλὰ γένος. Loïsy suppose donc que la théorie de la rédemption, étrangère à la pensée de Jésus, ἃ été empruntée à Paul par Mc. Le sens de la phrase dépend de celui de λύτρον et de ἀντί, Δύτρον, on grec classique, signifie le prix de la rédemption d'un captif ou ” Ja rançon; il est en général au pluriel dans ce sens. Aux exemples du Thesaurus On peut ajouter DirreNberGEr, Sylloge, 825,15; 863, 4 (1° 8. av. J.-C.) et Oxyrhynchus papyri 48, 49, 722 (tous trois de la fin du re 5. ap. J.-C.) avec l'inscription de Koula (Deissmann, Licht… 287), où λύτρον signifie accomplissement d'un vœu. Un sacrifice pouvait servir de λύτρα pour un captif, prisonnier d’un dieu (Lucien, Dial. deor.1v, 2): δπισχνοῦμαί σοι... χριὸν τυθήσεσθαι λύτρα ὑπὲρ ἐμοῦ. De cette façon un sacrifice humain pouvait payer pour délivrer tout un peuple : ἀντὶ τῆς πάντων φθορᾶς τὸ ἠγαπημένον τῶν τέχνων .. εἰς σφαγὴν ἐπιδιδόναι λύτρον τοῖς τιμωροῖς δαίμοσι (Philon de Byblos, dans Eus. Praep. ee. I, x, 44). Dans les LXX, λύτρον, toujours au pluriel, sauf trois cas, est employé 4} pour 723 dans le sens de composition pécunaire à la suite d'un meurtre, de blessures, d'adultère, etc. (Ex. xxt, 30; Num. xxxv, 31. 32: Prov. vi, 35 [sing]; ΧΠΙ, 8 [siag.]}, ou de capitation pécuniaire (Ex. xxx, 12); 2) pour traduire ΝᾺ ou ses dérivés, dans le sens de vente à réméré (Lev. xxv, 24. 26. 51) ou de rachat à prix d'argent d'une chose (Lev. xxvir, 31 [sing.]) ou d'une personne (Num. πὶ, 12) due en nature; 3) pour 173 ou ses dérivés dans le sens de composition pécunaire (Ex. xx1, 30), de dispense à prix d'argent (Num. τη, 46. 48. 49. 51), ou de rachat des personnes (Lev. xix, 20; Num. xvur, 15); 4) pour th dans le sens de rançon (Is. xLv, 13). Malgré les nuances qui distinguent ces cas, le λύτρον, dans les LXX, est toujours un prix qu'on fournit pour donner satisfaction à celui qui ἃ droit d'exiger autre chose, mais dans le grec presque uniquement le prix donné pour racheter des captifs ou par des captifs ou des esclaves pour obtenir leur liberté. L'idée est évidemment distincte de celle de service, mais on conçoit très bien qu'un serviteur fidèle soit soucieux de fournir la rançon de son maître. Dans une inscription citée (Dirt. Sy//. 863), Ammia a été rachetée par son affranchie qui ἃ payé les λύτρα. À défaut d'argent, l’affranchie ou la servante aurait pu s'offrir elle-même, et devenir esclave pour délivrer celle qu'elle voulait servir, Le roi dont parlait Philon de Byblos immole son fils dans l’intérêt public comme λύτρον. La difficulté est donc seulement de savoir si Jésus regardait les autres hommes comme ayant besoin qu'on payât pour ainsi dire leur entrée dans la vie; elle paraît résolue par Mc. vin, 37, où il est question de 1’ ἀντάλλαγμα (cf. III Regn. xx, 2, Β ἄλλαγμα, À ἀντάλλαγμα, prix en argent d'une vigne) ou compensation que l’hofme ne peut donner pour lui-même. De plus, Jésus regardait les Juifs de son temps comme une génération incrédule (1x, 19), adultère et pécheresse (vi, 38), dont les chefs voulaient sa mort (χα, 1 ss.). Elle avait donc besoin d'être réconciliée avec Dieu. Or l’idée de la mort expiatrice d'un juste, suggérée si clairement par 15. zur, n'était pas inconnue des Juifs (cf. Ze Messianisme... 236 ss. Cf. II Macc. vu, 37 5.; IV Macc. xvur, 22-28). Les sept frères martyrs ont été ὥσπερ ἀντίψυχον... τῆς τοῦ ἔθνους ἁμαρτίας xat διὰ τοῦ αἵματος τῶν εὐσεδῶν ἐχείνων χαὶ τοῦ ἱλαστηρίου θανάτου αὐτῶν, ἣ θεία πρόνοια τὸν Ἰσραὴλ προκαχωθέντα διέσωσεν. Il est tout à fait arbitraire de refuser à Jésus une pensée semblable, et très sobrement exprimée, sans les spéculations théologiques de saint Paul sur le péché, la mort qui en est la suite, les hommes qui sont comme vendus, etc. En donnant sa vie, Jésus délivre d’autres personnes, ἀντὶ πολλῶν. Ce n'est pas identique à ἀντὶ πάντων, mais cela n'exclut personne. L'opposition est entre le seul Jésus et les autres, le reste, en somme, la communauté. Quelques-uns pensent que ἀντί a le sens de ὑπέρ; et il est bien certain qu'en définitive l'œuvre de Jésus est au bénéfice des πολλοί. C'est ce qu'a compris I Tim. 1, 6 : ὃ δοὺς ἑαυτὸν ἀντίλυτρον ὑπὲρ πάντων; cf. Me. xiv, 24. Toutelois, à une époque où La prépos. ἀντί avait à peu près disparu (Blass, Moulton), elle n'a pas été employée sans raison par Me., et 1 Tim. τι, 6 l'a conservée dans le mot ἀντίλυτρον. On pouvait, pour s'affranchir, payer soi-même ses λύτρα; c'est le cas des papyrus 48 et 49; mais un autre pouvait payer à la place de l'esclave, comme dans le papyrus 722; c'est le sens ici : Jésus a payé ce que chacun aurait ἀὰ payer, il a donné sa vie pour racheter les autres (Ænab., Schanz, ete.), ila payé pour eux, ἀντί, à leur place et aussi dans leur intérèt, ὑπέρ. Il est certain que 45? dépasse 45? et donne à la mort un sens qui n'était pas indiqué d’abord v. 34, mais est-ce une raison pour refuser ces paroles à Jésus? Les termes ne sont certainement pas de Paul; Loisy concède que 1 Tim. πὶ, 6 est plutôt écrit d’après notre passage, et il faut en dire autant de Tit. u, 14. Quant aux idées, ce n’est pas seulement la mort rédemptrice qui est connue de Paul, c’est aussi le service jusqu'à la mort (Phil. 11, 7 et 8). Jésus a-t-il fourni le thème aux développements de Paul, ou Me. a-t-il condensé en un mot la théologie de Paul pour la prêter à Jésus? La première hypothèse est la seule vraisemblable; c’est l'affirmation de la tradition que rien n'autorise à rejeter. La traduction de la Vg. est parfaitement exacte, car redemptio signifie aussi rançon.
10:46
Le texte dit occidental (D, syrsin. latt.}a le sing. ἔρχεται, Nestle et Swete préfèrent ἱερείχω à Ιεριχω; en tout cas l'écriture εἰ indique seulement une voyelle longue transerite de l’hébreu, non une diphtongue (Blass, 8). La ville de Jéricho, rebâtie par Hérode le Grand qui y mourut, ornée par Archélaüs, était gardée par une garnison romaine pour le procurateur romain (Jos. Bell. 11, xvin, 6). Arrosée par sa source d'‘Aïn Soultan et par les sources captées dans la montagne (‘Aïn Douk, ‘Aïn Farah, etc.) et amenées par des aquedues, avec un climat plus chaud d'environ dix degrés centigrades que Jérusalem, Jéricho est, pendant les hivers aigres et pluvieux de Jérusalem, une saison hivernale comparable à Nice ou à Cannes par rapport à Paris. On y descend de Jérusalem en cinq heures. Avant la Pâque, au début du printemps, toute la plaine devait présenter un spectacle enchanteur et la ville regorger de monde. Jésus pénétrait dans une sorte de faubourg de Jérusalem, moins l’austérité de la ville sainte. Au moment où Jésus sortait (Le. ἐν τῷ ἐγγίζειν αὐτὸν εἰς Ἰερειχ ὠ), il était accompagné de ses disciples et d'une foule nombreuse; fxavés « suffisant », dans le grec classique, mais, dans la koinè, « considérable »; οἵ, Pozvse, I, nt, 8 πλῆθος ἱκανόν. Lies oisifs de Jéricho assistèrent sans doute avec curiosité au passage du Maître célèbre qui montait à Jérusalem, et on l'accompagna en foule un bout de chemin. 1] y avait à la porte extérieure un mendiant (προσαίτης, terme hellénistique que le plus grand nombre des mss. ἃ remplacé par le partic. προσαιτῶν); il demandait l’aumône à ceux qui sortaient, soit pour monter à Jérusalem, soit pour se promener dans les ravissants jardins; le poste devait être d’un bon rapport, mais l’homme était aveugle. I1 se nommait ὁ υἱὸς Τιμαίου Βαρτιμαῖος. Mc, le nomme (non pas Le. ni Mt.) probablement parce qu'il était connu, et chrétien. D'après nr, 17; vu, 11. 84; χιν, 36, on s’attendrait à l’ordre inverse, le mot syrien le premier, l'explication grecque ensuite. IL est donc probable que 6 υἱὸς Τιμαίου est ἀπὸ glose extrêmement ancienne qui ἃ pénétré dans le texte. L'étym. est inconnue. xt 72, « le fils impur », ne convient guère à un nom propre. Ceux qui l'ont proposée (Volkmar) en concluaient que l’aveugle était un symbole de l'impureté des Gentils! Τίμαιος est un nom grec connu (le dialogue de Platon), mais on ne comprend l'alliance de bar « fils » avec un nom d'origine grecque, que si “2, sémitisé de Τίμαιος, était déjà adopté comme nom courant (comme “D de Σίμων, DALMAN, Aram. neuhebr. Wôrterbuch}, et c'est peut-être ce qu'indique ὃ υἱὸς Τιμαίου. Il est difficile d'attribuer à saint Jérôme la phrase : Barsemia, filius caecus, quod et ipsum conrupte quidam Bartimaeum legunt (dans le Liber interpretationis hebraic. nom., éd. Lagarde, p. 99, L. 40, sous la rubrique De evangelio Iohannis!). C’est plutôt l'œuvre d’un copiste qui l’a extraite de quelque auteur syrien (cf. Payne Suiru, 7165. syr. et l’article de Schmiedel, Bartimaeus dans Encycl. bibl.).
10:47
Nataonvés. Mc. est fidèle à cette forme (1, 24; xiv, 67; xvr, 6) tandis que Le. écrit ici Ναζωραῖος. Rien d'étonnant à ce que l'aveugle se soit fait expliquer la cause du bruit: il est plutôt étonnant qu'il ne soit pas venu là tout exprès comme font les aveugles de Jérusalem, assez avisés pour se trouver toujours sur les routes où certains pèlerinages doivent passer. Le nom de fils de David était le plus connu parmi les noms du Messie, celui qui exprimait le mieux l'espérance de la restauration d'Israël, l'accomplissement des anciennes prophéties. L’aveugle invoque donc Jésus comme Messie. Rien n'indique qu'il fasse comme tout le monde; on lui a dit seulement que c'était Jésus de Nazareth. Mais il y avait quelque chose dans l'air. L’aveugle crie à tue-tête ce que beaucoup de personnes disaient plus ou moins haut; le Messie devait ouvrir les yeux des aveugles (Is. 1x1, 1, du moins d’après les LXX).
10:48
On le fait taire, non qu'on proteste contre le titre, mais parce que ses cris sont importuns et paraissent déplacés. C’est du moins ce qui se passe en pareille circonstance. Lui ne fait que crier davantage; tout cela est d'un parfait naturel.
10:49
Ce qui suit est seulement résumé dans Mt. et dans Le. Sûr de ce qu il raconte, Mc. ne s'inquiète pas de l'effet que produira sur ses lecteurs un aveugle si leste. D'ailleurs rien de tellement invraisemblable dans ces traits pris sur le vif. La foule, aux impressions mobiles, encourage l'aveugle aussitôt qu’elle a compris que Jésus lui veut du bien. C'était par égard pour le Maître qu'on voulait faire taire cet homme, maïs puisqu'il l'appelle! θάρσει, cf. vi, 50; saint Paul emploie θαρρεῖν (II Cor. v, 6. 8; vir, 16; x, 1. 2).
10:50
L’élan de cet homme est admirable; il va sans dire qu'on a dû l'aider. Le. tient à le dire. ἀποθαλών indique que l’aveugle ἃ jeté son manteau pour courir plus vite. Le cursif 565 ἃ ἐπιδαλών, que supposent syrsin. et éth. (BunxirTr, ἔν. da-Me- Pharreshe 11, 250). Mne Lewis préfère cette leçon parce que le premier mouvement des Orientaux appelés devant un supérieur est de passer leurs habits (The old syriac Gospels, xxu). Mais ἐπιθαλών n'est-il pas dû précisément à l'influence de Jo. xxr, 7?
10:51
Jésus sait bien ce que désire l’aveugle, il 16 lui fait dire pour éprouver sa foi et pour la faire connaître à tous. La foule pouvait croire qu'il demandait un secours en argent selon son habitude. Pa6ouvei (cf. Jo. xx, 16) est le même mot que "33 dans les Targums pour dire Monseigneur (ou simplement Monsieur). La voyelle a n'était pas encore adoucie ent; quant au son 6, on le transcrivait ox ou 6 (DaLMaN, Gram., 2 éd., 176, n. 1); Mt. et Le. ont κύριε, qui rend bien le sens du mot araméen. ᾿ἀναδλέπειν, recouvrer la vue, déjà classique, n'indique pas si l'homme était aveugle de naissance ou par accident.
10:52
Σῴζειν dans le sens ordinaire profane n'indiquerait que la guérison du corps. Jésus ferait honneur du miracle à la foi de l’aveugle. Mais une affirmation aussi solennelle du Sauveur emporte probablement une signification plus profonde (Swete). Cet homme est désormais dans la voie du salut. On raisonnera de même pour ἠχολούθει, « il le suivait » comme étant désormais attaché à sa personne. Mc. a pu le connaître ὡς ἐπιφανῆ τότε ὄντα | Véctor).
10:2
RELIGIONE (NEL DIRITTO CANONICO)
… Il precetto evangelico propone «di essere perfetto come il Padre che è nei cieli» (Mc. 10, 2; Mc. 5, 48); e la pienezza della perfezione è l'amore, la carità (cf. Sum. Theol., 2a-2ae,
10:11
INDISSOLUBILITÀ DEL MATRIMONIO E DIVORZIO
… adultera; e chiunque avrà sposata colei, commette adulterio» (Mt. 5, 31-32). E ancora: «Chiunque rimanda la moglie e ne prende un'altra, commette adulterio e similmente chi prende in moglie quella che è rimandata, commette adulterio» (ibid. 19, 6; cf. Mc. 10, 11-12; Lc. 16, 18). L'apostolo Paolo inculca la stessa verità, quasi con le stesse parole (I Cor. 7, 10-11, 39). Solo la morte può spezzare il vincolo (Rom. 7, 2-3) dei due che sono divenuti …
… Egli infatti prima restituì il M. alla primitiva purezza, richiamando in vigore la legge dell'unità (Mt. 19, 9; Mc. 10, 11; Lc. 16, 18) e della indissolubilità: « Quod Deus coniunxit, homo non separet » (Mt. 19, 6), poi lo elevò alla dignità di Sacramento.
… Ad ogni modo la dispensa fu revocata da Gesù Cristo, che volle ricondurre l'istituto del matrimonio alla situazione primitiva (Mt. 19, 9; Mc. 10, 11; Lc. 16, 18) e dichiarò che la dispensa era stata concessa «proper duritiam cordis», mentre da principio non era così (Mt. 9, 8); la revoca vale anche per i pagani (cf. Collectanea S. Congr. de Prop. …
… Si tratta infatti di un privilegio concesso a modo di legge positivo-divina, ma insieme contro il diritto sia naturale (Gen. 2, 24) sia positivo (Mt. 5, 32; Mc. 10, 11; Lc. 16, 18) dell'indissolubilità del vincolo coniugale. …
10:12
… Difatti si sa che verso l'epoca neotestamentaria alcuni rabbini della scuola di Hillel erano molto indulgenti in proposito (cf. Gitfin, IX, 10; ed. L. Goldschmidt, V. Berlino 1930, p. 687). Allora anche alle donne si riconosceva praticamente il diritto al divorzio (Mc. 10, 12; Act. 24, 24; cf. Flavio Giuseppe, Antiq. …
10:13
… usato nel Vecchio Testamento, dove s'incontra come mezzo per trasmettere ad altri la propria virtù e il proprio ufficio; e nel Nuovo Testamento anche come mezzo di comunicare lo Spirito Santo (Gen. 48, 14 sg.; Num. 27, 18 e 23; Mc. 5, 25; 8, 23-25; 10, 13 sg.; Lc. 4, 40; 13, 31 ecc.; Act. 6, 6; 13, 3; 28, 8; I Tim. 4, 14; II Tim. 1, 6); poi con l'incensazione, con l'unzione dei sacri oli, specialmente del crisma, secondo le circostanze, …
10:15
… Il Regno lo si riceve con l'umiltà e la fede di un bambino (cf. Mc. 10, 15).
… proveniente dalla stima che generalmente l'uomo ha per le doti elencate, ma è principalmente soprannaturale, originata dall'ammonimento del Salvatore: «Se non diverrete come i 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. …
10:16
Nella S. Scrittura abbiamo le b. di Dio (Gen. 1, 22, 28), dei re (ibid. 14, 19), dei patriarchi, dei genitori (ibid. 9, 26). Nel Vangelo si leggono le b. di Gesù ai cibi, ai suoi ed ai bambini (Mt. 14, 19; Lc. 24, 50; Mc. 10, 16). Gli Apostoli seguirono l'esempio di Gesù. …
… singolare: cf. Tertulliano, De Baptismo, 8: « Dehine manus imponitur »; s. Stefano a s. Cipriano, Epist., 74, 1: « Ut manus imponatur in poenitentiam »; mentre è più comune l'uso del plurale sia nei documenti neo-testamentari (cf. Mt. 19, 13, 15; Mc. 10, 16; Act. 8, 17; 19, 6; Hebr. 6, 2; I Tim. 4, 14; 5, 22; II Tim. 1, 6), sia presso gli scrittori greci. …
10:17
4) Il piccolo scritto: Quis dives salvetur?, unico interamente conservato oltre i tre ricordati, è una cosiddetta omalia su Mc. 10, 17-31. Nella prima parte si rivolge contro un'interpretazione troppo letterale della povertà evangelica, come se la ricchezza per se stessa escludesse il possesso della salvezza. …
Con la parola e con l'esempio Gesù Cristo inculcò la pratica di questi c. La povertà (v.) è consigliata al giovane ricco: « Se vuoi essere perfetto, va', vendi ciò che hai e donalo ai poveri, e avrai un tesoro in cielo; poi vieni e seguimi » (Mt. 19, 16-21; Mc. 10, 17-22; Lc. 18, 18-23); la castità perpetua (v.) nella risposta data ai discepoli circa la rinunzia al matrimonio per il Regno dei cieli (Mt. 19, 10-12; cf. I Cor. 7, 7 sg., 25-40); l'obbedienza …
Tale verità ebbe conferma dalla predicazione di Cristo o degli Apostoli (cf. Mt. 19, 16-17; Mc. 10, 17-18; Lc. 18, 18-19; e ancora: Mt. 4, 10; Mc. 12, 30; Lc. 4, 8; 10, 27: la fonte comune di questi ultimi testi è Deut. 6, 5; cf. pure I Cor. 8, 4-6). E in seguito, come giustamente osserva …
10:21
… Lagrange, Evangile selon si Mathieu, Parigi 1921, p. 1-18), e nell'invito che fece al giovane ricco: «Se vuoi essere perfetto...» (Mt. 19, 21) «una cosa ti manca» (Mc. 10, 21; Lc. 18, 22).
… 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 del Dio vivo », a …
10:28
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 …
10:34
20, 19; Mc. 10, 34; Lc. 18, 32), così la predisse pure per
10:35
… 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).
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) sul petto di Gesù (Io. 13, 23,25), …
10:37
… 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.)?
10:45
… dalle sue conseguenze, e di riconciliare i figli infedeli con il loro Padre celeste (Protr., 6, 1). Questo avvenne per mezzo della morte redentrice del Signore, che viene espressa da C. con il termine scritturistico: λύτρον, riscatto (Mt. 20, 28; Mc. 10, 45), o con termini equivalenti (Paed., I, 85, 1-2; Strom., IV, 43, 2; Quis dives?, 23, 4; 33, 6; 37, 3-4). Quel riscatto che il Signore diede per la redenzione dell'umanità, è in …
… 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).
I Sinottici, narrando l'istituzione della S.ma Eucaristia, sottolineano le parole di Gesù Cristo: «Questo infatti è il mio Sangue del nuovo patto, che è sparso per la remissione dei peccati» (Mt. 26, 28; cf. Mc. 14, 24; Lc. 22, 20). Ma in Matteo (20, 28; cf. Mc. 10, 45) sono riportate le categoriche parole del Maestro, che definì così la sua missione redentrice: «Il Figlio dell'uomo non è venuto a farsi servire, ma a servire e a dare la sua vita …
… senso pieno, affiora chiaramente dal Vangelo, sia nelle affermazioni di Cristo che dicesi venuto per i peccatori (cf. Mt. 9, 13; Mc. 2, 17), sia nelle parabole della s., sia nella esplicita dichiarazione dell'offerta della vita per «i molti» (Mt. 20, 28; Mc. 10, 45;
10:46
… «Impietosito e toccati i suoi occhi» (Mt. 20, 34), Gesù lo guarì, in premio della sua viva fede, e B. si pose al seguito del Maestro: Mc. 10, 46-52.
Nelle sculture invece si distinguono più rappresentazioni; in alcuni sarcofagi si trova la scena della guarigione del c. Bartimeo, narrato da Mc. 10, 46-52 e da Lc. 18, 35-43; tipico è l'esempio del frammento di Villa Doria a Roma.
… per es., quella del lebbroso (ibid. 8, 2-4), del servo del centurione, paralitico e quasi morente (ibid. 8, 5-13; Lc. 7, 1-10), del paralitico di Cafarnao (Mt. 9, 1-8), dei due ciechi (ibid. 9, 27-31), del sordomuto (Mc. 7, 31-37), del cieco di Gerico (ibid. 10, 46-52), del paralitico di Gerusalemme (Io. 5, 1 sgg.), dell'idropico (Lc. 14, 1-4), del cieco nato (Io. 9, 1 sgg.).
10:47
… Si legge la forma N. (Ναζαρηνός) in Mc. 1, 24; 10, 47; 14,
10:48
DAVID (CBR. DĀWĪDH «VEZZEGGIATO, DILETTO»)
… L'atto di fede nella messianità di Gesù (nato di stirpe davidica; cf. Mt. 1, 1) era espresso nel grido: «Figlio di D.!» (Mc. 10, 48; 11, 10).
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.