Christ going into the desert •o prepare him self before his Manifestation, ouercometh the Deuils tentations. 12 Beginning in Galilee, as the Prophet said he should: 18 he calleth foure Disciples: and with his preaching and miracles draweth vnto him innumerable folowers.
1Then Jesus was led by the spirit into the desert, to be tempted by the devil.Allora Gesù fu condotto dallo Spirito nel deserto per essere tentato dal Diavolo.THEN IESVS was ledde of the Spirit into the desert, to be tempted of the Deuil.Tunc Jesus ductus est in desertum a Spiritu, ut tentaretur a diabolo. 2And when he had fasted forty days and forty nights, afterwards he was hungry.E avendo digiunato quaranta giorni, e quaranta notti, finalmente gli venne fame.And vvhen he had fasted fourtie daies and fourtie nightes, aftervvard he vvas hungrie.Et cum jejunasset quadraginta diebus, et quadraginta noctibus, postea esuriit. 3And the tempter coming said to him: If thou be the Son of God, command that these stones be made bread.E accostatoseli il tentatore disse: Se tu se' figliuolo di Dio, di' che queste pietre diventino pani.And the tempter approched & sayd to him, If thou be the sonne of God, commaund that these stones be made bread.Et accedens tentator dixit ei: Si Filius Dei es, dic ut lapides isti panes fiant. 4Who answered and said: It is written, Not in bread alone doth man live, but in every word that proceedeth from the mouth of God.Ma egli rispondendo disse: Sta scritto: Non di solo pane vive l'uomo, ma di qualunque cosa, che Dio comandi.Who ansvvered & said, It is vvritten, Nor in bread alone doth man liue, but in euery word that procedeth from the mouth of God.Qui respondens dixit: Scriptum est: Non in solo pane vivit homo, sed in omni verbo, quod procedit de ore Dei. 5Then the devil took him up into the holy city, and set him upon the pinnacle of the temple,Allora il Diavolo lo menò nella città santa, e poselo sulla sommità del tempio.Then the Deuil tooke him vp into the holy citie, and set him vpon the pinnacle of the Tēple,Tunc assumpsit eum diabolus in sanctam civitatem, et statuit eum super pinnaculum templi, 6And said to him: If thou be the Son of God, cast thyself down, for it is written: That he hath given his angels charge over thee, and in their hands shall they bear thee up, lest perhaps thou dash thy foot against a stone.E gli disse: Se tu se' figliuolo di Dio, gettati giù: imperocché sta scritto, che ha commesso a' suoi Angeli la cura di te, ed essi ti porteranno sulle mani, affinchè non inciampi talvolta col tuo piede nella pietra.and sayd to him, If thou be the sonne of God, cast thy self dovvne, for it is vvritten. That he wil giue his Angels charge of thee, & in their hands shal they hold thee vp, lest perhaps thou knocke they foote agaynst a stone.et dixit ei: Si Filius Dei es, mitte te deorsum. Scriptum est enim: Quia angelis suis mandavit de te, et in manibus tollent te, ne forte offendas ad lapidem pedem tuum.
7Jesus said to him: It is written again: Thou shalt not tempt the Lord thy God.Gesù gli disse: Sta anche scritto: Non tenterai il Signore Dio tuo.IESVS sayd to him againe, It is vvritten, Thou shalt not tempt the Lord thy God.Ait illi Jesus: Rursum scriptum est: Non tentabis Dominum Deum tuum. 8Again the devil took him up into a very high mountain, and shewed him all the kingdoms of the world, and the glory of them,Di nuovo il Diavolo lo menò sopra un monte molto elevato; e fecegli vedere tutti i regni del mondo, e la loro magnificenza.Againe the Deuil tooke him vp into a very high mountaine: and he shevved him al the Kingdoms of the vvorld, and the glorie of them,Iterum assumpsit eum diabolus in montem excelsum valde: et ostendit ei omnia regna mundi, et gloriam eorum, 9And said to him: All these will I give thee, if falling down thou wilt adore me.E gli disse: Tutto questo io ti darò, se prostrato mi adorerai.and sayd to him, Al these vvil I giue thee, if falling dovvne thou vvilt adore me.et dixit ei: Hæc omnia tibi dabo, si cadens adoraveris me. 10Then Jesus saith to him: Begone, Satan: for it is written: The Lord thy God shalt thou adore, and him only shalt thou serve.Allora Gesù gli disse: Vattene Satana; imperocché sta scritto: adora il Signore Dio tuo, e servi lui solo.Then IESVS sayth to him, Auant Satan: for it is vvritten, The Lord thy God shalt thou adore, & him onely shalt thou serue.Tunc dicit ei Jesus: Vade Satana: Scriptum est enim: Dominum Deum tuum adorabis, et illi soli servies. 11Then the devil left him; and behold angels came and ministered to him.Allora il Diavolo lo lasciò: ed ecco che se gli accostarono gli Angeli, e lo servivano.Then the Deuil left him: and behold Angels came, and ministred to him.Tunc reliquit eum diabolus: et ecce angeli accesserunt, et ministrabant ei. 12And when Jesus had heard that John was delivered up, he retired into Galilee:Gesù poi avendo sentito, come Giovanni era stato messo in prigione, si ritirò nella Galilea:And vvhen IESVS had heard that Iohn vvas deliuere vp, he retyred into Galilee:Cum autem audisset Jesus quod Joannes traditus esset, secessit in Galilæam: 13And leaving the city Nazareth, he came and dwelt in Capharnaum on the sea coast, in the borders of Zabulon and of Nephthalim;E lasciata la città di Nazaret, andò ad abitare in Cafarnaum, città marittima, ai confini di Zabulon, e di Neftali:and leauing the citie Nazareth, came & dvvelt in Capharnaum a sea tovvne, in the borders of Zabulon & Nephthali,et, relicta civitate Nazareth, venit, et habitavit in Capharnaum maritima, in finibus Zabulon et Nephthalim:
14That it might be fulfilled which was said by Isaias the prophet:Affinchè si adempisse quello, che era stato detto da Isaia profeta.that it might be fulfilled vvhich vvas sayd by Esay the Prophet.ut adimpleretur quod dictum est per Isaiam prophetam: 15Land of Zabulon and land of Nephthalim, the way of the sea beyond the Jordan, Galilee of the Gentiles:La terra di Zabulon, e la terra di Neftalim strada al mare di là dal Giordano, la Galilea delle nazioni.Land of Zabulon & land of Nephthali, the way of the sea beyond Iordan of Galilee, of the Gentils:Terra Zabulon, et terra Nephthalim, / via maris trans Jordanem, / Galilæa gentium: 16The people that sat in darkness, hath seen great light: and to them that sat in the region of the shadow of death, light is sprung up.Il popolo, che camminava nelle tenebre, ha veduto una gran luce: e la luce si è levata per coloro, che giacevano nella regione, e nella oscurità della morte.the people that sate in darknesse, hath seen great light: and to them that sate in a countrey of the shadow of death, light is risen to them.populus, qui sedebat in tenebris, / vidit lucem magnam: / et sedentibus in regione umbræ mortis, / lux orta est eis. 17From that time Jesus began to preach, and to say: Do penance, for the kingdom of heaven is at hand.Da li in poi cominciò Gesù a predicare, e a dire: Fate penitenza; imperocché il regno dei cieli è vicino.From that time IESVS began to preach, and to say, Doe penance, for the Kingdom of heauen is at hand.Exinde cœpit Jesus prædicare, et dicere: Pœnitentiam agite: appropinquavit enim regnum cælorum. 18And Jesus walking by the sea of Galilee, saw two brethren, Simon who is called Peter, and Andrew his brother, casting a net into the sea (for they were fishers).E camminando Gesù lungo il mare di Galilea, vide due fratelli Simone, chiamato Pietro, e Andrea suo fratello, che gettavano in mare la rete (imperocché erano pescatori):And IESVS vvalking by the sea of Galilee, savv tvvo brethren, Simon vvho is called Peter, & his brother, casting a nette into the sea (for they vvere fishers)Ambulans autem Jesus juxta mare Galilææ, vidit duos fratres, Simonem, qui vocatur Petrus, et Andream fratrem ejus, mittentes rete in mare (erant enim piscatores), 19And he saith to them: Come ye after me, and I will make you to be fishers of men.E disse loro: Venite dietro a me, e vi farò pescatori d'uomini.& he sayth to them, Come ye after me, and I vvil make you to be fishers of men.et ait illis: Venite post me, et faciam vos fieri piscatores hominum. 20And they immediately leaving their nets, followed him.Ed essi, subito abbandonate le reti, lo seguirono.But they incontinent leauing the nettes, folovved him.At illi continuo relictis retibus secuti sunt eum.
21And going on from thence, he saw other two brethren, James the son of Zebedee, and John his brother, in a ship with Zebedee their father, mending their nets: and he called them.E di li andando innanzi vide due altri fratelli, Giacomo di Zebedeo, e Giovanni suo fratello in una barca insieme con Zebedeo loro padre, che rassettavano le loro reti: e li chiamò.And going forvvard from thence, he savv other tvvo brethren, Iames of Zebedee & Iohn his brother in a shippe vvith Zebedee their father, repayring their nettes: and he called them.Et procedens inde, vidit alios duos fratres, Jacobum Zebedæi, et Joannem fratrem ejus, in navi cum Zebedæo patre eorum, reficientes retia sua: et vocavit eos. 22And they forthwith left their nets and father, and followed him.Ed essi, subito abbandonate le reti, e il padre, lo seguirono.And they furthvvith left their nettes & father and folovved him.Illi autem statim relictis retibus et patre, secuti sunt eum. 23And Jesus went about all Galilee, teaching in their synagogues, and preaching the gospel of the kingdom: and healing all manner of sickness and every infirmity, among the people.E Gesù andava attorno per tutta la Galilea, insegnando nelle loro sinagoghe, e predicando il Vangelo del regno, e sanando tutti i languori, e le malattie del popolo.And IESVS vvent round about all Galilee, teaching in their Synagogs, & preaching the Gospel of the Kingdome: and healing euery maladie and euery infirmitie in the people.Et circuibat Jesus totam Galilæam, docens in synagogis eorum, et prædicans Evangelium regni: et sanans omnem languorem, et omnem infirmitatem in populo. 24And his fame went throughout all Syria, and they presented to him all sick people that were taken with divers diseases and torments, and such as were possessed by devils, and lunatics, and those that had the palsy, and he cured them:E si sparse la fama di lui per tutta la Siria: e gli presentarono tutti quelli, che erano indisposti, e afflitti da diversi mali, e dolori, e gli indemoniati, e i lunatici, e i paralitici, ed ei li risanò.And the bruite of him vvent into al Syria, and they presented to him al that vvere il at ease, diuersly taken vvith diseases and torments, and such as vvere possest, and lunatikes, and sicke of the palsey, and he cured them:Et abiit opinio ejus in totam Syriam, et obtulerunt ei omnes male habentes, variis languoribus, et tormentis comprehensos, et qui dæmonia habebant, et lunaticos, et paralyticos, et curavit eos:
25And much people followed him from Galilee, and from Decapolis, and from Jerusalem, and from Judea, and from beyond the Jordan.E lo segui una gran turba dalla Galilea, dalla Decapoli, da Gerusalemme, dalla Giudea, e dal paese di là dal Giordano.And much people folovved him from Galilee and Decapolis, and Hierusalem, and from beyond Iordan.et secutæ sunt eum turbæ multæ de Galilæa, et Decapoli, et de Jerosolymis, et de Judæa, et de trans Jordanem.
4:1
Haydock
Jesus Christ was led by the Holy Ghost, immediately after his baptism, into the desert,[Ver. 1. St. Mark (Mark 1:13.) tells us, Christ was with wild beasts, eratque cum bestiis, meta ton therion.] to prepare, by fasting and prayer, for his public ministry, and to merit for us by his victory over the enemy of our salvation, force to conquer him also ourselves. By this conduct, he teaches all that were to be in future times called to his ministry, how they are to retire into solitude, in order to converse with God in prayer, and draw down the blessing of heaven upon themselves and their undertaking. What treasures of grace might we expect, if, as often as we receive any of the sacraments, we were to retire within ourselves, and shut out, for a time, the world and its cares. Then should we come prepared to withstand temptation, and should experience the divine assistance in every difficulty through life. The life of man is a warfare on earth. It was not given us, says St. Hilary, to spend it in indolence, but to wage a continual war against our spiritual enemies. In the greatest sanctity there are often the greatest and most incessant trials; for Satan wishes nothing so much as the fall of the saints. (Haydock)
Bristow
By these trials, we learn the strength we have received from above, we are preserved from self-complacency and pride in the gifts of heaven; we confirm the renunciation we made in baptism of the devil, and all his works and pomps; we become stronger, and better prepared for future attacks, and are feelingly convinced of the dignity to which we have been raised, and of which the enemy of souls endeavours all he can to deprive us. St. Chrysostom hom. xiii. Both St. John the Baptist and our divine Master, by retiring into the wilderness for contemplation, prayer, fasting and suffering, have given a sanction and an example to those holy men called hermits, who have taken shelter in their sanctified retreats against the dangers of the world. (Bristow)
4:2
Haydock
Jesus wished to manifest a certain corporeal weakness, arising from his continued fast, that the devil might venture to tempt him; and after a fast of 40 days and 40 nights he was hungry. (Haydock)
St. Hilary
Christ was well acquainted with the thoughts of the wicked fiend, and his great desire of tempting or trying him. The devil had learnt that he was come into the world from the songs of the angels at his birth, and from the mouth of the shepherds and of St. John the Baptist. To fast 40 days without being hungry, was certainly far above the strength of man, but to be hungry at any time is inconsistent with God; for which reason our blessed Saviour, that he might not manifestly declare his divinity, was afterwards hungry. (St. Hilary)
Haydock
On this example, as well as that of Moses and Elias, who also fasted 40 days, the fast of Lent was instituted by the apostles, and is of necessity to be observed according to the general consent of the ancient Fathers. St. Jerome (ep. liv. ad Marcel.) says, we fast 40 days, or make one Lent in a year, according to the tradition of the apostles. St. Augustine (serm. lxix.) says, by the due observance of Lent, the wicked are separated from the good, infidels from Christians, heretics from Catholics. Our Saviour fasted 40 days, not because he stood in need of it, as we do, to subject the unruly members of the body, which lust against the spirit, but to set an example for our imitation. (Haydock)
Palacius in Mat
Another reason might be, to prevent the captious remarks of the Jews, who might object that he had not yet done what the founder of their law, Moses, and after him Elias, had done. (Palacius in Mat.)
4:3
Haydock
"And the tempter coming," O peirazon, who looked upon this hunger as a favourable moment to tempt him, and to discover if he were truly the Son of God, as was declared at his baptism, desired Jesus to change by a miracle the stones into bread, to appease his hunger and to recover his strength. (Haydock)
Haydock
By this we are taught, that amidst our greatest austerities and fasts, we are never free from temptation. But if your fasts, says St. Gregory, do not free you entirely from temptations, they will at least give you strength not to be overcome by them. (St. Thomas Aquinas.) The tempter is supposed to have appeared in a human form, and the whole temptation to have been merely external, like that which took place with our first parents in Paradise. It would have been beneath the perfection of Christ, to have allowed the devil the power of suggesting wicked thoughts to his mind. (Jansenius. p. 107.) Had Jesus Christ converted the stones into bread, the devil, according to St. Jerome, would have thence inferred that he was God. But it was Christ's intention to overcome the proud fiend rather by humility than power. (St. Thomas Aquinas) Thus, if the first Adam fell from God by pride, the second Adam has effectually taught us how to overcome the devil by humility. (Haydock)
4:4
Witham
Man liveth not by bread only. The words were spoken of the manna. (Deuteronomy 8:3.) The sense in this place is, that man's life may be supported by any thing, or in any manner, as it pleaseth God. (Witham)
Mat. Polus
St. Gregory upon this passage says: if our divine Redeemer, when tempted by the devil, answered in so mild a manner, when he could have buried the wicked tempter in the bottom of hell, ought not man, when he suffers any thing from his fellow man, rather to improve it to his advantage, than to resent it to his own ruin. Man consists of soul and body; his body is supported by bread, his soul by the word of God; hence the saying, "Lex est cibus animae." (Mat. Polus.)
4:5
Haydock
In the text of St. Luke this temptation is the third: but most commentators follow the order of St. Matthew. In Palestine, all buildings had a flat roof, with a balustrade or a parapet. It was probably upon the parapet that the devil conveyed Jesus. The three temptations comprise the three principal sources of sin: 1. sensuality; 2. pride; and 3. concupiscence. 1st epistle John 2:16. We may hope to conquer the first by fasting and confidence in divine Providence; the second by humility; the third by despising all sublunary things, as unworthy a Christian's solicitude. (Haydock)
Witham
the devil took him, etc.[Ver. 5. Assumpsit, paralambanei. statuit eum, istesin. St. Gregory, hom. 16. in Evang. t. 1. page. 1492. Ed. Ben. Quid mirum si se ab illo permisit in montem duci, qui se pertulit etiam a membris illius crucifigi?] If we ask in what manner this was done, St. Gregory answers, that Christ might permit himself to be taken up, and transported in the air by the devil, he that afterwards permitted himself to be tormented, and nailed to a cross by wicked men, who are members of the devil. Others think the devil only conducted him from place to place. The text of St. Luke favours this exposition, when it is said, the devil led him to Jerusalem, to a high mountain, etc. (Witham)
4:6
Haydock
Heretics, says St. Augustine, quote Scriptures, as the devil does here, in a wrong and forced sense; the Church cites them, like Jesus Christ, in their true sense, and to confute their falsehood. (Cont. lit. Petil. lib. 2:chap. 51.) It is on this account, that the Catholic Church wishes persons who come to the study of the most mysterious and difficult book ever published, should bring with them some preparation of mind and heart; convinced that the abuse of the strongest and best food may be converted into deadly poison. The promoters of Bible societies have published in Ireland a tract to encourage the universal perusal of the Scriptures, as the sole rule of faith. In this they give not only a mutilated and corrupt version of the letter of his late Holiness Pius VI. to the now archbishop of Florence, (to be seen at the head of this edition of the Bible) but certain letters from German Jansenists, who are described as being good Catholics. (Haydock)
4:8
Witham
Shewed him all the kingdoms of the world, and their glory; and as St. Luke says, in a moment of time. We cannot comprehend how this could be done from any mountain, or seen with human eyes. Therefore many think it was by some kind of representation; or that the devil shewing a part, by words set forth the rest. (Witham)
St. Chrysostom
He shewed him the different climates in which each country was situated. (St. Chrysostom)
4:9
Witham
All these will I give thee. The father of lies here promised what was not his to give. For though he be called the prince of this world, (John 12:31,) meaning of the wicked, who wilfully make themselves his slaves; yet so restrained is the devil's power, that he could not go into the swine till Christ permitted it. (Matthew 8:31.) (Witham)
St. Aquinas
What arrogance! what pride! The devil promises earthly kingdoms, whilst Jesus promises a heavenly kingdom to his followers. (St. Remigius) Behold the pride of his heart; as he formerly wished to make himself God, so now he wishes to assume to himself divine honours. (St. Aquinas)
4:10
Jesus Christ does not here cite the words, but the substance of the text. (Deuteronomy 5:7-9; Deuteronomy 6:13; Deuteronomy 10:20.)
St. Chrysostom
It is remarkable that our Lord bore with the pride and insolence of the devil, till he assumed to himself the honour due to God alone. (St. Chrysostom)
4:11
Haydock
Then the devil having exhausted all his artifices, left him for a time, as St. Luke remarks; whence we are to learn, that after we have resisted with success, we are not to think ourselves secure, but avail ourselves of the truce to return thanks to God for the victory, and to prepare for fresh combats, especially by fortifying ourselves with the bread of angels in the holy communion. The temptations of Jesus Christ are to us a subject both of consolation and instruction. By example he has taught us how to fight and to conquer. The struggle may be painful; but angels, as well as God, witness our struggle, ready to crown our victory. (Haydock)
4:12
St. Chrysostom
Jesus then left the wilderness, and passed a few day on the banks of the Jordan, affording his holy precursor an opportunity of bearing repeated testimony of him and of his divine mission, as we read in the first Matthew of St. John, and then retired into Upper Galilee to avoid the fury of the Jews. There were two Galilees, that of the Jews and that of the Gentiles; this latter was given by the king of Tyre to king Solomon. (St. Jerome) This conduct of Jesus Christ, shews that on some occasions it is not only lawful, but advisable, to flee from persecution. (St. Chrysostom)
Jesus Christ enters more publicly on his mission, and about to occupy the place of his precursor, the baptist, he chooses Galilee for the first theatre of his ministry, the place assigned by the ancient prophets. The Pharisees had prevailed upon Herod to arrest the baptist, nor could their hatred be less to Jesus Christ, who drew a still greater concourse of disciples after him.
4:13
Calmet
Nazareth was situated in Lower Galilee; and Capharnaum, a maritime town, in Higher Galilee. According to the historian, Josephus, it did not belong to Herod, the tetrarch, who sent the baptist to confinement, but to Philip, the tetrarch, his brother. (Calmet)
Syn. crit
He leaves Nazareth for good and all, and retires to Capharnaum, a very flourishing and much frequented emporium, both for the Jews and Gentiles. Here he makes his chief residence, a place well calculated for his preaching, being on the limits of both Galilees, although he made frequent excursions through Galilee to disseminate his doctrines. (Syn. crit.)
4:15
Jansenius
St. Matthew has omitted in this place part of the prophecy, (Isaias ix.) because it was not to his purpose. He has likewise given us the mystical, though still true, interpretation of the prophecy, which was written in the first instance to foretell the deliverance of Jerusalem from Senacherib, in the time of Ezechias. (1 Kings, xix.) (Jansenius)
4:16
Witham
And a light is risen, etc. This light, foretold by the prophet Isaias, (Isaias 9:1.) was our Saviour Christ, the light of the world, who now enlightened them by his instructions, and by his grace. (Witham)
Jansenius
Thus when the morning star has gone by and disappeared, the sun rises and diffuses its light to mortals, who rejoice that the darkness of night is removed from the earth. (Jansenius)
4:17
St. Chrysostom
Jesus began not to preach till St. John had announced his coming to the world, that the dignity of his sacred person might thus be manifested, and the incredulous Jews be without excuse. If after the preaching of St. John, and his express testimony of the divinity of our Redeemer, they could still say: thou givest testimony of thyself; thy testimony is not true: what would they not have said, if, without any precursor, he had, all on a sudden, appeared amongst them. He did not begin to preach till St. John was cast into prison, that the people might not be divided. On this account also St. John wrought no miracle, that the people might be struck with the miracles of our Saviour, and yield their assent to him. (St. Chrysostom, hom. 14.)
Jansenius
It may here be remarked, how different were the motives of the prophets from those which the baptist and Christ made use of to exhort to repentance. The former menaced evil, and held out a promise of good, but the good or evil was temporal. St. John begins his exhortations with the threat of eternal punishments---but Christ sweetens the hardships of penance by reminding us of the reward. "The kingdom of heaven is at hand." (Jansenius)
4:18
St. Chrysostom
Jesus wished not only to prove that the establishment of his religion was heavenly, but also to humble the pride of man; and therefore he did not choose orators and philosophers, but fishermen, says St. Jerome. Cyprian, the eloquent orator, was called to the priesthood; but before him was Peter, the fisherman. (St. Chrysostom)
Witham
Jesus saw two brothers, etc. If we compare what is related by the evangelists, as to the time that St. Peter and St. Andrew became Christ's disciples, we shall find Andrew, who had been a disciple of St. John Baptist, to have brought to Christ his brother Simon. (John i, ver. 40.) But at that time they staid not with him, so as to become his disciples, and to remain with him as they afterwards did, by quitting their boat, their nets, their fishing, and all they had in the world, which is here related; and by St. Mark, (chap. 1.,) and by St. Luke, Matthew 5. (Witham)
4:19
Menochius
Jesus Christ here makes an allusion to the prior occupation of his apostles. David, in his Psalms, makes similar allusions to his former occupation of shepherd: "He took him from the flocks of sheep, he brought him from following the ewes big with young, to feed Jacob, his servant, and Israel, his inheritance." (Psalm lxxvii. ver. 70.) (Menochius)
4:21
It was objected by the ancient enemies of Christianity, Porphyrius, Julian the apostate, and others, that Christ chose for his apostles simple and ignorant men, easy to be imposed upon, and not such as would have been on their guard against deception; thus converting that into an argument against the doctrine of Jesus Christ, which of all other circumstances most solidly and forcibly establishes its divinity and authority. (Salmeron. trac. 25.)
Haydock
If Christ had persuaded the ignorant apostles only, there might be some room for such an argument. But if these 12 ignorant men triumphed over the learning, the eloquence, the sophisms of the philosophers themselves, over the strong arm of power in the hands of tyrants, and finally over the devils and passions of men, which were the last to give up the combat against a doctrine that established itself on their ruin, then we may conclude, with St. Paul, that it was wisdom in God to choose the weak things of this world to confound the strong---the foolish and the things that are not, to confound those which are. (Haydock)
4:23
Calmet
The synagogues were religious assemblies with the Jews, wherein they met on the sabbath and festival days, to pray, to read and hear expounded the word of God, and to exercise the other practices of their law. (Calmet)
4:24
Jansenius
Many came to Christ to beg to be cured of their corporal infirmities; nor do we read of a single one here, who came to be delivered from spiritual sickness. Our blessed Savior nevertheless, bearing with their imperfection, condescends to heal them, that he might thence take occasion of exciting their faith, and preparing them for their spiritual cure. (Jansenius)
Haydock
It is much to be regretted, that the conduct of Christians at the present day, is not more reasonable than that of the Jews here mentioned. If the Almighty, says the eloquent Masillon, had not the power or will of dispensing goods and evils, how small would be the number of those who would ever retire to the temple to present their petition to Him. (Haydock)
St. Chrysostom
Our Saviour asks not, if they believed, as he did on other occasions; they had given him sufficient proof, by bringing their sick from distant parts. (St. Chrysostom, hom. xiv.)
4:8
Shewed him, etc.... That is, pointed out to him where each kingdom lay; and set forth in words what was most glorious and admirable in each of them. Or also set before his eyes, as it were in a large map, a lively representation of all those kingdoms.
4:1
1. Desert.] As Iohn the Baptist, so our Sauiour by going into the desert and there liuing in contemplation euen among brute beasts, Eremites. and subiect to the assaults of the Diuel for our sinnes, geueth a warrant and example to such holy men as haue liued in wildernesse for penance and contemplation, called Eremites.
Liturgia The Gospel vpō the first Sunday in Lent.
Concordanza Mr. 1, 12
4:2
2. Fasted fourtis daies.] Elias and Moyses (saith S. Hierom) by the fast of 40 daies were filled with the familiaritie of God, The Lent-fast. and our Lord him self in the wildernesse fasted as many, to leaue vnto vs the solemne daies of fast. (that is, Lent.) Hiero. in c. 58 Esa. S. Augustine also hath the very like wordes ep. 119. And generally al the ancient fathers that by occasion or of purpose speake of the Lent-fast, make it not onely an imitation of our Sauiours fast, but also an Apostolicall tradition, and of necessitie to be kept. Ign•. ep. 5. Ambr. d• Quadrag. ser. 36. 34. Hier. ep. 54. ad Mar⸢u⸣el. adu. Montanum. Contemne not Lent (saith S. Ignatius) for it conteineth the imitation of our Lordes conuersation. And S. Ambrose saith plainely, that it was not ordained by men, but consecrated by God: nor inuented by any earthly cogitation, but commaunded by the heauenly Maiestie, And againe, that it is sinne not to fast al the Lent. S. Hieroms wordes also be most plaine: We (saith he) fast fourtie daies, or, make one Lent in a yere, according to the tradition of the Apostles, in time conuenient. This time most conuenient is (as S. Augustine saith ep. 119) immediatly before Easter, thereby to communicate with our Sauiours Passion: and (as other writers do adde) thereby to come the better prepared and more worthily, to the great solemnitie of Christes Resurrection: beside many other goodly reasons in the ancient fathers which for breuitie we omitte. See (good Christian Reader) 12 notable sermons of S. Leo the Great de Quadragesi••, of Lent: namely Ser. 6 and 9. Where he calleth it the Apostles ordinance by the doctrine of the Holy Ghost. See S. Ambrose from the 23 sermon forward: in S. Bernard 7 sermons, and in many other fathers the like. Aug. Ser. 69. de tēp. Last of al, note well the saying of S. Augustine, who affirmeth that by due obseruation thereof, the wicked be separated from the good, infidels from Christians, Heretikes from faithful Catholikes.
Concordanza Lu. 4, 1.
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Concordanza Deu. 8, 3
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6. It is written.] Heretikes alleage scriptures, as here the Deuil doeth, in the false sense: the Churche vseth them, as Christ doeth, in the true sense, and to consute their falsehood. Aug. cont. lit. Petil. li. •. c. 〈◊〉. 10. 7.
Concordanza Ps. 90, 12.
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Concordanza Deu. 6, 16.
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Concordanza Deu. 6, 13.
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11. Him only serue.] It was not sayd, sayth S. Augustine, The Lord thy God only shalt thou adore, •atrîa. Dulia. as it was said, Him onely shalt thou serue: in Greeke, 〈Greek〉. Aug. sup. Gen. 9. 61. Wherevpon the Catholike Churche hath alwayes vsed this most true and necessarie distinction: that there is an honour dew to God only, which to giue vnto any creature, were Idolatrie: and there is an honour dew to creatures also according to their dignitie, as to Saints, holy things, and holy place. See Euseb. Hist. Ec. li. 4. c. 14. S. Hierom. cont. Vigil: ep. 53. Aug. li. 10. Ciuit. c. 1. li. 1 Trin. c. 6. Con•. Nic. 2. Damase. li. 1. de Imag. Bed. in 4. Luc.
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Concordanza Mr. 1. 14
THE THIRD part of the Gospel, of Christs manifesting him self by preaching, and that in Galilee.
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Concordanza Luc. 4, 14.
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Concordanza Isa. 9, 1.
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17. Doe penance.] That penance is necessarie also before baptisme, for such as be of age: as Iohns, so our Sauiours preaching declareth, both beginning with penance.
Concordanza Mr. 1, 15.
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Liturgia The Gospel vpō S. Andrewes day.
Concordanza Lu. 5, 1.
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Concordanza Mar. 1, 19.
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Concordanza Luc. 5, 10.
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23. Healing euery maladie.] Christ (saith S. Augustine) by miracles gat authoritie, by authoritie found credit, by credit drew together a multitude, by a multitude obteyned antiquitie, by antiquitie fortified a Religion, which nor only the most fond new rysing of Heretikes vsing deceitful wiles, but neither the drowsie old errour of the very Heathen with violence setting agaynst it, might in any part shake and cast downe. Aug. de vtil. cred. c. 14.
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Tertulliano † 220 d.C. The Five Books Against Marcion 5.6
… But it is no longer open to me even to interpret the princes and powers of this world as the Creator’s, since the apostle imputes ignorance to them , whereas even the devil according to our Gospel recognised Jesus in the temptation,
Tertulliano † 220 d.C. On Baptism 20
… Thereupon the Lord, driven apart into desert places after baptism, showed, by maintaining a fast of forty days, that the man of God lives “not by bread alone,” but “by the word of God;”
san Dionigi di Alessandria † 265 d.C. Exegetical Fragments 2
… But if one withstands and endures, that man is indeed tempted; but he has not entered into temptation, or fallen into it. Thus Jesus was led up of the Spirit, not indeed to enter into temptation, but to be tempted of the devil.
san Dionigi di Alessandria † 265 d.C. Exegetical Fragments 4
… But if one withstands and endures, that man is indeed tempted; but he has not entered into temptation, or fallen under it. Thus Jesus was led up of the Spirit, not indeed to enter into temptation, but “to be tempted of the devil.”
san Basilio † 379 d.C. De Spiritu Sancto 16
… He was present when the Lord was being tempted by the devil; for, it is said, “Jesus was led up of the Spirit into the wilderness to be tempted.”
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 38
… you shall see Him tempted and conquering and served by Angels,
sant'Ambrogio † 397 d.C. On the Holy Spirit 1.12
130. But learn that in like manner as the Father gave the Son, and the Son gave Himself, so, too, the Holy Spirit gave Him. For it is written: “Then was Jesus led by the Spirit into the wilderness to be tempted by the devil.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 8
… tyranny): since else none would have stood against his might. And on this account He set him a distant abode, as a kind of robber and tyrant. And unless he find a person unarmed and solitary for his assaults, he doth not venture to attack him. Except he see us travelling by the desert,
san Girolamo † 420 d.C. The Letters of St. Jerome 130.7
… “is there not a temptation”—or as the Hebrew better gives it—“a warfare to man upon earth?” It is for this end that we labour, it is for this end that we risk our lives in the warfare of this world, that we may be crowned in the world to come. That we should believe this to be true of men is nothing wonderful, for even the Lord Himself was tempted,
san Girolamo † 420 d.C. The Letters of St. Jerome 130.10
… thus proving in his own case the complete truth of the saying, “man doth not live by bread only but by every word that proceedeth out of the mouth of the Lord.” The Saviour of the world, who in His virtues and His mode of life has left us an example to follow, was, immediately after His baptism, taken up by the spirit that He might contend with the devil,
sant'Agostino d'Ippona † 430 d.C. The Confessions 9.4
7. And the day arrived on which, in very deed, I was to be released from the Professorship of Rhetoric, from which in intention I had been already released. And done it was; and Thou didst deliver my tongue whence Thou hadst already delivered my heart; and full of joy I blessed Thee for it, and retired with all mine to the villa.
sant'Agostino d'Ippona † 430 d.C. On the Holy Trinity 4.13
… But when the devil, from the first, although striving through every entrance to creep into His inward parts, was thrust out, having finished all his alluring temptation in the wilderness after the baptism;
sant'Agostino d'Ippona † 430 d.C. The Harmony of the Gospels 2.4
… And what else does the Gospel narrative shadow forth under the fast of the Lord Himself, during which forty days He was also tempted of the devil,
sant'Agostino d'Ippona † 430 d.C. The Harmony of the Gospels 2.16
… But He answered and said, It is written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God. And so the account continues, until we come to the words, Then the devil left him: and, behold, angels came and ministered unto Him.”
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 52.3
… For He thought it meet also to be tempted by the devil, by whom otherwise He would never have been tempted, just as, had He not been willing, He would never have suffered; and the answers He gave to the devil are such as thou also oughtest to use in times of temptation.
sant'Agostino d'Ippona † 430 d.C. Ten Homilies on the First Epistle of John 2.14
14. These three there are, and thou canst find nothing whereby human cupidity can be tempted, but either by the lust of the flesh, or the lust of the eyes, or the pride of life. By these three was the Lord tempted of the devil.
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 61.3
3. But now there was read in the Gospel, how the Lord Jesus Christ in the wilderness was being tempted of the devil.
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 95.12
… for they have not known My ways” ( ver. 10 ). The forty years have the same meaning as the word “always.” For that number forty indicates the fulness of ages, as if the ages were perfected in this number. Hence our Lord fasted forty days, forty days He was tempted in the desert,
papa san Leone I Magno † 461 d.C. Sermons 39
… But “stronger is He that is in us than He that is against us ,” and through Him are we powerful in whose strength we rely: because it was for this that the Lord allowed Himself to be tempted by the tempter, that we might be taught by His example as well as fortified by His aid. For He conquered the adversary, as ye have heard
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Taziano il Siro † 180 d.C. The Diatessaron 4
[42, 43] And Jesus returned from the Jordan, filled with the Holy Spirit. And immediately the Spirit took him out into the wilderness, to be tried of the devil; and he [44] was with the beasts.
Archelao † fl. 278 d.C. The Acts of the Disputation with the Heresiarch Manes 44
… here, my Lord Jesus by His own power satisfied with five loaves five thousand men in the wilderness. There, Moses when he was tried was set upon the mountain and fasted forty days; and here, my Lord Jesus was led by the Spirit into the wilderness when He was tempted of the devil, and fasted in like manner forty days.
Afraate † 346 d.C. Aphrahat: Select Demonstrations 6.9
… and though He was (for others) rest from all weariness, yet was Himself tired with the weariness of the journey; though He was the fountain that quenches thirst, yet Himself thirsted and asked for water; though He was abundance and satisfied our hunger, yet He Himself hungered when He went forth to the wilderness to be tempted;
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 2.24
… This is why the angels glorified first the heavenly, then the earthly, why the shepherds saw the glory over the Lamb and the Shepherd, why the star led the Magi to worship and offer gifts, in order that idolatry might be destroyed. This is why Jesus was baptized, and received testimony from above, and fasted,
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 29
… Add, if you like, Servant and Obedient and Gave and Learnt, and was commanded, was sent, can do nothing of Himself, either say, or judge, or give, or will. And further these,—His ignorance, subjection, prayer, asking, increase, being made perfect. And if you like even more humble than these; such as speak of His sleeping, hungering,
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 13
… Which same thing then also took place. For it being His will to draw him on so far, He both made His hunger known to him, and awaited his approach, and as He waited for him, so He dashed him to earth, once, twice, and three times, with such ease as became Him.
san Girolamo † 420 d.C. The Letters of St. Jerome 22.10
… By them you will understand why the first man, obeying his belly and not God, was cast down from paradise into this vale of tears; and why Satan used hunger to tempt the Lord Himself in the wilderness;
sant'Agostino d'Ippona † 430 d.C. Letters of St. Augustin 55.28
28. The Fast of Forty Days has its warrant both in the Old Testament, from the fasting of Moses and of Elijah, and in the Gospel from the fact that our Lord fasted the same number of days;
sant'Agostino d'Ippona † 430 d.C. Reply to Faustus the Manichæan 26.8
… You give, as a reason for Christ’s appearing to die, that He underwent in appearance all the experiences of humanity. But that He feigned all the experiences of humanity is only your opinion in opposition to the Gospel. In reality, when the evangelist says that Jesus slept, that He was hungry,
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 109.23
23. “My knees are weak through fasting” ( ver. 23 ). We read, that our Lord Christ underwent a fast of forty days:
san Giovanni Damasceno † 749 d.C. An Exact Exposition of the Orthodox Faith 3.15
… Wherefore, also, when they spoke of it along with the divine nature they called it energy. For he who said, “For either form energises close communion with the other ,” did something quite different from him who said, And when He had fasted forty days, He was afterwards an hungered
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sant'Ignazio di Antiochia † 108 d.C. Epistle to the Philippians 9
… But after His [lengthened] fast thou didst again assume thy wonted audacity, and didst tempt Him when hungry, as if He had been an ordinary man, not knowing who He was. For thou saidst, “If thou be the Son of God, command that these stones be made bread.”
sant'Ireneo di Lione † 202 d.C. Against Heresies 4.6.6
… And for this reason all spake with Christ when He was present [upon earth], and they named Him God. Yea, even the demons exclaimed, on beholding the Son: “We know Thee who Thou art, the Holy One of God.” And the devil looking at Him, and tempting Him, said: “If Thou art the Son of God;”
sant'Ireneo di Lione † 202 d.C. Against Heresies 5.21.2
… For, when tempting Him, he said, “If thou be the Son of God, command that these stones be made bread.”
Tertulliano † 220 d.C. Against Praxeas 1
… Here the old serpent has fallen out with himself, since, when he tempted Christ after John’s baptism, he approached Him as “the Son of God;” surely intimating that God had a Son, even on the testimony of the very Scriptures, out of which he was at the moment forging his temptation: “If thou be the Son of God, command that these stones be made bread.”
Tertulliano † 220 d.C. Against Praxeas 26
… This He Himself, in those other Gospels also, testifies Himself to have been from His very boyhood: “Wist ye not,” says He, “that I must be about my Father’s business?” Satan likewise knew Him to be this in his temptations: “Since Thou art the Son of God .”
Tertulliano † 220 d.C. On Fasting 8
By and by the Lord Himself consecrated His own baptism (and, in His own, that of all) by fasts; having (the power) to make “loaves out of stones,”
sant'Ippolito † 235 d.C. The Discourse on the Holy Theophany 4
4. As John says these things to the multitude, and as the people watch in eager expectation of seeing some strange spectacle with their bodily eyes, and the devil
Archelao † fl. 278 d.C. The Acts of the Disputation with the Heresiarch Manes 50
… and though you were to declare yourself on that, no one would believe you. For forthwith Jesus was led by the Spirit into the wilderness to be tempted by the devil; and as the devil had no correct knowledge of Him, he said to Him, “If thou be the Son of God.”
sant'Atanasio di Alessandria † 373 d.C. To the Bishops of Egypt 2
… devils who resemble them, for they spoke of Him, not as if there were many besides, but, as knowing Him alone, they said, ‘Thou art the Holy One of God,’ and ‘the Son of God .’ He also who suggested to them this heresy, while tempting Him, in the mount, said not, ‘If Thou also be a Son of God,’ as though there were others besides Him, but, ‘If Thou be the
sant'Atanasio di Alessandria † 373 d.C. Against the Arians. (Orationes contra Arianos IV.) 2.22
… For this we must seek before all things, whether He is Son , ‘and on this point specially search the Scriptures ;’ for this it was, when the Apostles were questioned, that Peter answered, saying, ‘Thou art the Christ, the Son of the Living God .’ This also the father of the Arian heresy asked as one of his first questions; ‘If Thou be the Son of God
sant'Ambrogio † 397 d.C. Selections from the Letters of St. Ambrose 63.15
… Further, the devil himself hurled the first dart of his temptations from the quiver of pleasure, saying: “If Thou be the Son of God, command that these stones become bread.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 13
Thus, after He was an hungered, it is said, “The tempter came, and said unto Him, If Thou be Son of God, command that these stones be made bread.”
san Girolamo † 420 d.C. The Letters of St. Jerome 130.10
… For what says the apostle? “God shall bruise Satan under your feet shortly.” And yet after the Saviour had fasted forty days, it was through food that the old enemy laid a snare for him, saying, “If thou be the Son of God, command that these stones be made bread.”
sant'Agostino d'Ippona † 430 d.C. The Confessions 10.31
… that Elias was fed with flesh; that John, endued with a wonderful abstinence, was not polluted by the living creatures (that is, the locusts ) which he fed on. I know, too, that Esau was deceived by a longing for lentiles, and that David took blame to himself for desiring water, and that our King was tempted not by flesh but bread.
sant'Agostino d'Ippona † 430 d.C. City of God 9.21
… But after that temptation, when, as Scripture says, He was ministered to
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 73.2
… For He was an hungred, since this too He vouchsafed to be, since this too made part of His Humiliation. The Bread was hungry, as the Way fainted, as saving Health was wounded, as the Life died. When then He was an hungred as ye know, the tempter said to Him, “If Thou be the Son of God, command that these stones be made bread.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 8.13
… To what the rest indeed belong is clear. And that temptation of the Lord Man was threefold: by food, that is, by the lust of the flesh, where it is suggested, “command these stones that they be made bread:”
Giovanni Cassiano † 435 d.C. The Conferences of John Cassian 5.4
… “If Thou art the Son of God, command that these stones be made bread.”
Giovanni Cassiano † 435 d.C. The Conferences of John Cassian 24.17
… For he approached that portion of his mind which was subject to desire, when he said: “Command that these stones be made bread;” the part subject to wrath, when he tried to incite Him to seek the power of the present life and the kingdoms of this world; the reasonable part when he said: “If Thou art the Son of God cast Thyself down from hence.”
papa san Leone I Magno † 461 d.C. Sermons 40
… show Himself true Man also, and banish all wicked and erroneous opinions, after the fast of 40 days and nights, had experienced the hunger of human weakness, the devil, rejoicing at having found in Him a sign of possible and mortal nature, in order to test the power which he feared, said, “If Thou art the Son of God , command that these stones become bread
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Taziano il Siro † 180 d.C. The Diatessaron 4
… And immediately the Spirit took him out into the wilderness, to be tried of the devil; and he [44] was with the beasts. And he fasted forty days and forty nights. And he ate nothing [45] in those days, and at the end of them he hungered. And the tempter came and said unto him, If thou art the Son of God, speak, and these stones shall become [46] bread.
Tertulliano † 220 d.C. On the Resurrection of the Flesh 26
… shine on the just and on the unjust!” Happy, no doubt, is faith, if it is to obtain gifts which the enemies of God and Christ not only use, but even abuse, “worshipping the creature itself in opposition to the Creator!” You will reckon, (I suppose) onions and truffles among earth’s bounties, since the Lord declares that “man shall not live on bread alone!”
sant'Ilario di Poitiers † 367 d.C. De Synodis or On the Councils 1
… Otherwise the word ὁμοούσιος is not used in a religious spirit. I will not endure to hear that Christ was born of Mary unless I also hear, In the beginning was the Word, and the Word was God . I will not hear Christ was hungry, unless I hear that after His fast of forty days He said, Man doth not live by bread alone
san Gregorio di Nissa † 395 d.C. On the Making of Man 18.9
… but he may expect that freedom from this function will one day be bestowed upon our nature in the life we look for; for, as the Apostle says, “the Kingdom of God is not meat and drink ;” and the Lord declared that “man shall not live by bread alone, but by every word that proceedeth out of the mouth of God
sant'Ambrogio † 397 d.C. On the Duties of the Clergy 1.31
… who can know what that delight is which is pure and which can be understood by the mind. Let us therefore eat the bread of wisdom, and let us be filled with the word of God. For the life of man made in the image of God consists not in bread alone, but in every word that cometh from God.
sant'Ambrogio † 397 d.C. Concerning Virgins 3.4
… For we are bidden to practise fasting, but only for single days; but you, multiplying nights and days, pass untold periods without food, and if ever requested to partake of some, and to lay aside your book a little while, you at once answer: “Man doth not live by bread alone, but by every word of God.”
sant'Ambrogio † 397 d.C. Selections from the Letters of St. Ambrose 63.15
… Further, the devil himself hurled the first dart of his temptations from the quiver of pleasure, saying: “If Thou be the Son of God, command that these stones become bread.” After which the Lord said: “Man doth not live by bread alone, but by every word of God;”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 13
What then saith Christ? To put down his pride, and to signify that there was nothing shameful in what had happened, nor unbecoming His wisdom; that which the other had passed over in silence to flatter Him, He brings forward and sets it forth, saying, “Man shall not live by bread alone.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 21
… by the less, i.e. the birds. For if of the things that are very inferior He hath so much regard, how shall He not give unto you? saith He. And to them on this wise, for as yet it was an ordinary multitude: but to the devil not thus; but how? “Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God.”
san Girolamo † 420 d.C. The Letters of St. Jerome 3.5
5. What snares, think you, is the devil now weaving? What stratagems is he preparing? Perchance, mindful of his old trick, he will try to tempt Bonosus with hunger. But he has been answered already: “Man shall not live by bread alone.”
sant'Agostino d'Ippona † 430 d.C. Letters of St. Augustin 88.10
… Do you not rather gain, inasmuch as your willingness for such conference will become known, and the reproach, hitherto deserved, that you distrust your own cause will be taken away? Do you, perchance, suppose that such conference would be unlawful? Surely you are aware that Christ our Lord spoke even to the devil concerning the law,
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 73.2
… For to this end does the general fight, that the soldiers may learn. What answer did He make? “Man doth not live by bread alone, but by every word of God.”
papa san Leone I Magno † 461 d.C. Sermons 40
Therefore, dearly-beloved, seeing that, as we are taught by our Redeemer’s precept, “man lives not in bread alone, but in every word of God
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sant'Egesippo † 180 d.C. Fragments from His Five Books of Commentaries on the Acts of the Church 1
… For we all listen to thy persuasion; since we, as well as all the people, bear thee testimony that thou art just, and showest partiality to none. Do thou, therefore, persuade the people not to entertain erroneous opinions concerning Jesus: for all the people, and we also, listen to thy persuasion. Take thy stand, then, upon the summit
Taziano il Siro † 180 d.C. The Diatessaron 4
… And he ate nothing [45] in those days, and at the end of them he hungered. And the tempter came and said unto him, If thou art the Son of God, speak, and these stones shall become [46] bread. He answered and said, It is written, Not by bread alone shall man live, but [47] by every word that proceedeth out of the mouth of God.
Eusebio di Cesarea † 339 d.C. The Church History of Eusebius 2.23.11
11. Do thou therefore persuade the multitude not to be led astray concerning Jesus. For the whole people, and all of us also, have confidence in thee. Stand therefore upon the pinnacle of the temple,
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 36
“Go and show John again those things which ye do hear and see; the blind receive their sight, and the lame walk, and the lepers are cleansed, and the deaf hear, and the dead are raised up, and the poor have the gospel preached unto them.”
sant'Agostino d'Ippona † 430 d.C. Answer to the Letters of Petilian, the Donatist 2.49
… for it is written, He shall give His angels charge concerning thee; and in their hands they shall bear thee up, lest at any time thou dash thy foot against a stone. Jesus said unto him, It is written again, Thou shall not tempt the Lord thy God.’
san Vincenzo di Lerino † 445 d.C. The Commonitory of Vincent of Lérins, For the Antiquity and Universality of the Catholic Faith Against the Profane Novelties of All Heresies 26
… If thou be the Son of God, cast thyself down, for it is written, He shall give His angels charge concerning thee, that they may keep thee in all thy ways: In their hands they shall bear thee up, lest perchance thou dash thy foot against a stone.”
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sant'Ignazio di Antiochia † 108 d.C. Epistle to the Philippians 10
Darest thou, then, who didst fall “as lightning” from the very highest glory, to say to the Lord, “Cast thyself down from hence
Taziano il Siro † 180 d.C. The Diatessaron 4
… And the tempter came and said unto him, If thou art the Son of God, speak, and these stones shall become [46] bread. He answered and said, It is written, Not by bread alone shall man live, but [47] by every word that proceedeth out of the mouth of God. Then the devil brought [48] him to the holy city, and set him on the pinnacle of the temple,
Tertulliano † 220 d.C. Against Praxeas 1
… “If thou be the Son of God, command that these stones be made bread.” Again: “If thou be the Son of God, cast thyself down from hence;
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 40
… Teach him what he has not learnt. Defend yourself with the Word of life, Who is the Bread sent down from heaven, and giving life to the world. If he plot against you with vain glory (as he did against Christ when he led Him up to the pinnacle of the temple and said to Him, Cast Thyself down
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 13
“If Thou be Son of God, cast Thyself down; for it is written, He shall give His angels charge concerning Thee, and in their hands they shall bear Thee up.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Epistle to the Hebrews 26
So that even flight was [an act of] faith. Why then did he not remain (you say)? That he might not cast himself into a foreseen danger. For this finally would have been tempting [God]: to leap into the midst of dangers, and say, ‘Let us see whether God will save me.’ And this the devil said to Christ, “Cast Thyself down.” (
sant'Agostino d'Ippona † 430 d.C. Answer to the Letters of Petilian, the Donatist 2.88
193. Augustin answered: Would that your martyrs would follow the form that He prescribed! they would not throw themselves over precipices, which He refused to do at the bidding of the devil.
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 31.4
… a friend comes who would not have thee in this press of trouble, in this evil case; “I pray thee, do what is told thee; what great matter is it?” And then perhaps as Satan with the Lord, “It is written of Thee, He shall give His Angels charge concerning Thee, that Thou dash not Thy foot against a stone.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 8.13
… by curiosity, where, from the pinnacle of the temple, He is advised to cast Himself down, for the sake of trying whether He would be borne up by Angels.
Giovanni Cassiano † 435 d.C. The Conferences of John Cassian 1.20
… saying, “For He shall give His angels charge concerning Thee, to keep Thee in all Thy ways: and in their hands they shall bear Thee up, lest at any time Thou dash Thy foot against a stone,”
Teodoreto di Cirro † 458 d.C. Letters of the Blessed Theodoret, Bishop of Cyprus 3
… And if it is right and agreeable to God to escape the violence of our enemies, surely it is much more right to refuse to obey them when they order a man to become his own murderer. Our Lord did not give in to the devil when he bade Him throw Himself down,
4:7
Taziano il Siro † 180 d.C. The Diatessaron 4
… 18] of the earth, and their glory, in the least time; and the devil said unto him, To thee will I give all this dominion, and its glory, which is delivered to [52] me that I may give it to whomsoever I will. If then thou wilt worship before me, all of it shall be thine.
sant'Ireneo di Lione † 202 d.C. Against Heresies 5.22
… thy God with all thy heart;” and, “Him shall thou adore, and Him alone shall thou serve.” Then in the Gospel, casting down the apostasy by means of these expressions, He did both overcome the strong man by His Father’s voice, and He acknowledges the commandment of the law to express His own sentiments, when He says, “Thou shall not tempt the Lord thy God.”
sant'Atanasio di Alessandria † 373 d.C. Defence of His Flight. (Apologia de Fuga.) 25
… or David, because when he was concealed in the cave, he did not discover himself to Saul. As also the sons of the prophets remained in their caves, and did not surrender themselves to Ahab. This would have been to act contrary to the commandment, since the Scripture says, ‘Thou shalt not tempt the Lord thy God
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 13
How then doth Christ? He is not indignant, nor provoked, but with that extreme gentleness He reasons with him again from the Scriptures, saying, “Thou shalt not tempt the Lord thy God:”
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 51.10
… This was no teaching of Christ’s, who, on the other hand, met the devil’s suggestion of a precipice with the answer, “Get thee behind me, Satan; for it is written, Thou shalt not tempt the Lord thy God.”
4:8
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 13
5. “And he leadeth Him up into a high mountain, and showeth Him all the kingdoms, and saith, All these things will I give Thee, if Thou wilt fall down and worship me. Then saith He, Get thee behind me, Satan, for it is written, Thou shalt worship the Lord thy God, and Him only shalt thou serve.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 8.13
… To what the rest indeed belong is clear. And that temptation of the Lord Man was threefold: by food, that is, by the lust of the flesh, where it is suggested, “command these stones that they be made bread:” by vain boasting, where, when stationed on a mountain, all the kingdoms of this earth are shown Him, and promised if He would worship:
4:9
sant'Ignazio di Antiochia † 108 d.C. Epistle to the Philippians 11
… And thou dost set forth thine own fall as an example to the Lord, and dost promise to give Him what is really His own, if He would fall down and worship thee.
san Giustino † 165 d.C. Dialogue with Trypho 103
… this day have I begotten Thee,’ is recorded in the memoirs of the apostles to have come to Him and tempted Him, even so far as to say to Him, ‘Worship me;’ and Christ answered him, ‘Get thee behind me, Satan: thou shalt worship the Lord thy God, and Him only shalt thou serve.’
sant'Ireneo di Lione † 202 d.C. Against Heresies 5.24.1
1. As therefore the devil lied at the beginning, so did he also in the end, when he said, “All these are delivered unto me, and to whomsoever I will I give them.”
Origene † 254 d.C. Origen Against Celsus 8.56
… For we worship the Lord our God, and Him only do we serve, and desire to be followers of Christ, who, when the devil said to Him, “All these things will I give thee if thou wilt fall down and worship me,” answered him by the words, “Thou shalt worship the Lord thy God, and Him only shalt thou serve.”
Origene † 254 d.C. Origen's Commentary on Matthew 12.22
But you will compare together His saying to Peter, “Get thee behind me, Satan,” with that said to the devil (who said to Him, “All these things will I give Thee if Thou wilt fall down and worship me”),
Origene † 254 d.C. Origen's Commentary on Matthew 13.9
… be delivered to the Jews.” For, when He was delivered up to the Jews, He was delivered into the hands of men, not by His own servants, but by the prince of this age who says, concerning the powers which are in the sphere of the invisible, the kingdoms which are set up against men, “All these things will I give Thee, if Thou wilt fall down and worship Me.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 20
And neither here hath He put the whole, but even in this place it is gently spoken; although He had in the wilderness shown forth to a surpassing extent His conflicts in that behalf.
sant'Agostino d'Ippona † 430 d.C. City of God 11.33
… the one to whom it is said, “Praise ye Him, all His angels,” the other whose prince says, “All these things will I give Thee if Thou wilt fall down and worship me;”
4:10
sant'Ignazio di Antiochia † 108 d.C. Epistle to the Philippians 12
But the Lord is long-suffering, and does not reduce to nothing him who in his ignorance dares [to utter] such words, but meekly replies, “Get thee hence, Satan.”
san Giustino † 165 d.C. Dialogue with Trypho 125
… But He destroyed and overthrew the devil, having proved him to be wicked, in that he asked to be worshipped as God, contrary to the Scripture; who is an apostate from the will of God. For He answers him, ‘It is written, Thou shalt worship the Lord thy God, and Him only shall thou serve.’
Taziano il Siro † 180 d.C. The Diatessaron 5
[1] Jesus answered and said unto him, Get thee hence, Satan: for it is written, Thou [2] shalt worship the Lord thy God, and him alone shalt thou serve. And when the [3] devil had completed all his temptations, he departed from him for a season. And behold, the angels drew near and ministered unto him.
sant'Ireneo di Lione † 202 d.C. Against Heresies 5.21.2
… and to whom I will, I give them,—if thou wilt fall down and worship me.” The Lord then, exposing him in his true character, says, “Depart, Satan; for it is written, Thou shalt worship the Lord thy God, and Him only shalt thou serve.”
Tertulliano † 220 d.C. On Prayer 8
… in order through him to make an example for that precept of His, whereby He was, by and by, to enjoin that he should hold no pledges of affection dearer than God. He Himself, when tempted by the devil, demonstrated who it is that presides over and is the originator of temptation.
Origene † 254 d.C. Origen Against Celsus 7.64
… thou shalt not make unto thee any graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: thou shalt not bow down thyself to them, nor serve them;” and again, “Thou shalt worship the Lord thy God, and Him only shalt thou serve.”
Origene † 254 d.C. Origen's Commentary on Matthew 12.22
But you will compare together His saying to Peter, “Get thee behind me, Satan,” with that said to the devil (who said to Him, “All these things will I give Thee if Thou wilt fall down and worship me”), “get thee hence,”
Archelao † fl. 278 d.C. The Acts of the Disputation with the Heresiarch Manes 32
… For this reason also has he obtained the name of devil , because he has passed over from the heavenly places, and appeared on earth as the disparager of God’s commandment. But because it was God who first gave the commandment, the Lord Jesus Himself said to the devil, “Get thee behind me, Satan;”
san Pietro I di Alessandria † 311 d.C. The Canonical Epistle, with the Commentaries of Theodore Balsamon and John Zonaras 1
… And when they shall have, during these days, exercised themselves much, and constantly fasted, then let them watch in prayer, meditating upon what was spoken by the Lord to him who tempted Him to fall down and worship him: “Get thee behind me, Satan; for it is written, Thou shalt worship the Lord thy God, and Him only shalt thou serve.”
sant'Atanasio di Alessandria † 373 d.C. Life of Antony. (Vita Antoni.) 16
… But the Lord did not suffer us to be deceived by the devil, for He rebuked him whenever he framed such delusions against Him, saying: “Get behind me, Satan: for it is written, Thou shalt worship the Lord thy God, and Him only shalt thou serve
sant'Atanasio di Alessandria † 373 d.C. To the Bishops of Egypt 1.3
… For He said, ‘Get thee behind Me Satan; for it is written, Thou shalt worship the Lord thy God, and Him only shalt thou serve
sant'Atanasio di Alessandria † 373 d.C. Festal and Personal Letters of Athanasius 10
… For apart from light there is darkness, and apart from blessing there is a curse, the devil also is apart from the saints, and sin far from virtue. Therefore the Gospel rebukes Satan, saying, ‘Get thee behind Me, Satan
san Basilio † 379 d.C. The Letters 8.3
… So we understand these words to be said of the nature, “who alone hath immortality” and “to God only wise,” and “none is good save one, that is God,” for here “one” means the same as alone. So also, “which alone spreadest out the heavens,” and again “Thou shalt worship the Lord thy God and Him only shalt thou serve.”
sant'Ambrogio † 397 d.C. On the Holy Spirit 2.5
… So, then, when the same Apostle says that we ought to serve the Spirit, who asserts that we must not serve the creature, but the Creator; without doubt he plainly shows that the Holy Spirit is Creator, and is to be venerated with the honour due to the eternal Godhead; for it is written: “Thou shalt worship the Lord thy God, and Him only shalt thou serve.”
sant'Ambrogio † 397 d.C. Exposition of the Christian Faith 5.3
47. Let them say what they feel or what they think, when we read: “Thou shalt worship the Lord thy God, and Him only shalt thou serve.”
sant'Agostino d'Ippona † 430 d.C. The Harmony of the Gospels 2.17
… There may also seem to be a discrepancy in this respect, that Luke records the saying, “From henceforth thou shalt catch men,” as if it had been addressed by the Lord to Peter alone, while the others have exhibited it as spoken to both the brothers.
papa san Leone I Magno † 461 d.C. Sermons 27
This objectionable practice must be given up therefore by the faithful, and the honour due to God alone must not be mixed up with those men’s rites who serve their fellow-creatures. For the divine Scripture says: “Thou shalt worship the Lord thy God , and Him only shalt thou serve
Pseudo-Clement The Recognitions of Clement 4.34
… Therefore, impious as he was, and unmindful of himself, which indeed is the special peculiarity of wickedness, he presumed that he should be worshipped by Him by whom he knew that he was to be destroyed. Therefore our Lord, confirming the worship of one God, answered him: ‘It is written, Thou shalt worship the Lord thy God, and Him only shalt thou serve.’
Pseudo-Clement The Clementine Homilies 10.5
“Therefore you shall be able to persuade yourselves with respect to the things that are profitable, if, like charmers, you say to the horrible serpent which lurks in your heart, ‘The Lord God thou shalt fear, and Him alone thou shalt serve.’
4:11
Taziano il Siro † 180 d.C. The Diatessaron 5
[1] Jesus answered and said unto him, Get thee hence, Satan: for it is written, Thou [2] shalt worship the Lord thy God, and him alone shalt thou serve. And when the [3] devil had completed all his temptations, he departed from him for a season.
Origene † 254 d.C. Origen's Commentary on the Gospel of John 10.1
… Matthew and Luke represent that he was first at Nazara, and then left them and came and dwelt in Capernaum. Matthew and Mark also state a certain reason why He departed thither, namely, that He had heard that John was cast into prison. The words are as follows: Matthew says,
Origene † 254 d.C. Origen's Commentary on the Gospel of John 10.14
We must not, however, fail to enquire into the statement that the passover of the Jews was at hand, when the Lord was at Capernaum with His mother and His brothers and His disciples. In the Gospel according to Matthew,
Origene † 254 d.C. Origen's Commentary on Matthew 10.12
… And those who attended to the net which was cast into the sea are Jesus Christ, the master of the net, and “the angels who came and ministered unto Him,”
sant'Efrem il Siro † 373 d.C. Ephraim Syrus: Three Homilies 1.26
… When it illumined above, it was delightful; but when it shone forth below, it was blinding. For the light was both grievous and pleasant. It was grievous and violent towards the eyes of the flesh; and it was pleasant and lightful to those who are fire and spirit.
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 10.10
… But when he says, of all , do thou except nothing from His Lordship: for whether Angels, or Archangels, or principalities, or powers, or any created thing named by the Apostles, all are under the Lordship of the Son. Of Angels He is Lord, as thou hast it in the Gospels, Then the Devil departed from Him, and the Angels came and ministered unto Him
sant'Ambrogio † 397 d.C. Exposition of the Christian Faith 5.13
… “But when all things shall be subdued unto Him, then shall the Son also Himself be subject unto Him that put all things under Him: that God may be all in all.” What then dost thou say? Are not all things now subject unto Him? Are not the choirs of the saints made subject? Are not the angels, who ministered to Him when on the earth?
sant'Ambrogio † 397 d.C. Concerning Virgins 1.3
13. But in truth after that the Lord, coming in our flesh, joined together the Godhead and flesh without any confusion or mixture, then the practice of the life of heaven spreading throughout the whole world was implanted in human bodies. This is that which angels ministering on earth signified should come to pass,
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 13
“And, behold, angels came and ministered unto Him.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 21
… For on Him as on the King’s own Son, the royal ministers ascended and descended, once at the season of the Crucifixion, again at the time of the Resurrection and the Ascension, and before this also, when they “came and ministered unto Him” (
sant'Agostino d'Ippona † 430 d.C. Our Lord’s Sermon on the Mount 1.11
… Verily I say unto thee, thou shalt by no means come out thence, till thou hast paid the uttermost farthing.” I understand who the judge is: “For the Father judgeth no man, but hath committed all judgment unto the Son.” I understand who the officer is: “And angels,” it is said, “ministered unto Him:”
sant'Agostino d'Ippona † 430 d.C. Our Lord’s Sermon on the Mount 2.17
… For the Lord Himself also, although angels ministered to Him,
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 53.2
… For this truly was condescension, to allow Himself to be fed by others. He had a body, wherein He might hunger indeed and thirst; but do ye not know that when He hungered in the wilderness Angels ministered to Him?
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 73.2
… For it is an exercise of the same power to make bread of stone; but He did it not, that He might despise the tempter’s will. For no otherwise is the tempter overcome, but by being despised. And when He had overcome the devil’s temptation, “Angels came and ministered to Him.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 57.8
… Whom hath He sent from heaven? An Angel hath He sent, to save Christ, and through a servant is the Lord saved? For all Angels are creatures serving Christ. For obedience there might have been sent Angels, for service they might have been sent, not for succour: as is written, “Angels ministered unto Him,”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 138.3
… There is a Church below, there is a Church above also; the Church below, in all the faithful; the Church above, in all the Angels. But the God of Angels came down to the Church below, and Angels ministered to Him on earth,
4:12
Taziano il Siro † 180 d.C. The Diatessaron 6
… And his father knew that that was at that hour in which Jesus said unto him, [34] Thy son is alive. And he believed, he and the whole people of his house. And this [35] is the second sign which Jesus did when he returned from Judæa to Galilee. And he was preaching in the synagogues of Galilee.
Tertulliano † 220 d.C. An Answer to the Jews 6
… while the light from on high would beam upon us who were sitting in darkness, and were being detained in the shadow of death.
Tertulliano † 220 d.C. On Fasting 8
By and by the Lord Himself consecrated His own baptism (and, in His own, that of all) by fasts;
Origene † 254 d.C. Origen's Commentary on Matthew 11.16
… But He withdrew, perhaps because the Pharisees were offended when they heard that “not that which entereth in, but that which proceedeth out, defileth the man;” and that, because of their being suspected of plotting against Him, it is said, “He withdrew,” is manifest from the passage, “And when He heard that John was delivered up He withdrew into Galilee.”
Eusebio di Cesarea † 339 d.C. The Church History of Eusebius 3.24.9
9. For Matthew, after the forty days’ fast and the temptation which followed it, indicates the chronology of his work when he says: “Now when he heard that John was delivered up he withdrew from Judea into Galilee.”
sant'Ambrogio † 397 d.C. Exposition of the Christian Faith 4.1.4
4. Even Christ’s forerunner, though only in so far as representing the synagogue,
sant'Agostino d'Ippona † 430 d.C. The Harmony of the Gospels 2.17
34. Matthew’s narrative is continued thus: “Now when Jesus had heard that John was cast into prison, He departed into Galilee.”
sant'Agostino d'Ippona † 430 d.C. The Harmony of the Gospels 2.18
… and then in what follows at this point the evangelist says: “And John also was baptizing in Ænon, near to Salim, because there was much water there; and they came, and were baptized: for John was not yet cast into prison.” On the other hand, Matthew says: “Now when He had heard that John was cast into prison, Jesus departed into Galilee.”
sant'Agostino d'Ippona † 430 d.C. The Harmony of the Gospels 2.44
… For they, too, have told us how it was on John’s being cast into prison that the Lord went into Galilee;
4:13
Taziano il Siro † 180 d.C. The Diatessaron 6
[36] And he left Nazareth, and came and dwelt in Capernaum by the sea shore, in the [37] borders of Zebulun and Naphtali: that it might be fulfilled which was said in Isaiah the prophet, who said,
sant'Agostino d'Ippona † 430 d.C. The Harmony of the Gospels 2.17
… and after that the story of Peter’s mother-in-law. In these things, moreover, Luke is in accord with him.
4:14
Taziano il Siro † 180 d.C. The Diatessaron 6
[36] And he left Nazareth, and came and dwelt in Capernaum by the sea shore, in the [37] borders of Zebulun and Naphtali:
Tertulliano † 220 d.C. The Five Books Against Marcion 4.7
… As Isaiah says: “Drink in this first, and be prompt, O region of Zabulon and land of Nephthalim, and ye others who (inhabit) the sea-coast, and that of Jordan, Galilee of the nations, ye people who sit in darkness, behold a great light; upon you, who inhabit (that) land, sitting in the shadow of death, the light hath arisen.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 14.1
… Again instructing us not to go to meet temptations, but to give place and withdraw ourselves. For it is no reproach, the not casting one’s self into danger, but the failing to stand manfully when fallen into it. To teach us this accordingly, and to soothe the envy of the Jews, He retires to Capernaum; at once fulfilling the prophecy,
4:15
Taziano il Siro † 180 d.C. The Diatessaron 6
[38] The land of Zebulun, the land of Naphtali,
sant'Ippolito † 235 d.C. On Genesis 1
… For he says, “And (he is) by a haven of ships, and shall extend as far as Sidon.” And that this is said prophetically of the Church of the Gentiles, is made apparent to us in the Gospel: “The land of Zabulun, and the land of Nephthalim, by the way of the sea, beyond Jordan, Galilee of the Gentiles; the people which sat in darkness saw great light.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 14.1
… For to show that He neither speaks of the Jewish nation by a part of it, nor signifies obscurely all the tribes; mark how the Prophet distinguishes that place, saying “The land of Nephthalim, by the way of the sea, beyond Jordan, Galilee of the Gentiles, the people which sat in darkness, saw great light:”
4:16
Taziano il Siro † 180 d.C. The Diatessaron 6
[39] The people sitting in darkness
Origene † 254 d.C. Origen Against Celsus 6.66
… For “the people that sat in darkness—the Gentiles—saw a great light, and to them who sat in the region and shadow of death light is sprung up,”
Origene † 254 d.C. Origen's Commentary on Matthew 13.9
… through whom we walk in newness of life, no longer sitting “in the region and shadow of death,”
4:17
Taziano il Siro † 180 d.C. The Diatessaron 5
[42] [Arabic, p. 21] And from that time began Jesus to proclaim the gospel of the kingdom [43] of God, and to say, Repent ye, and believe in the gospel. The time is fulfilled, and the kingdom of heaven hath come near.
sant'Ippolito † 235 d.C. On Genesis 1
… And he (Naphtali) is adopted as a figure of things pertaining to us, as the Gospel shows: “The land of Zabulun, and the land of Nephthalim, by the way of the sea, beyond Jordan,” etc.; and, “To them that sat in darkness light has arisen.”
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 3.14
14. Jesus Christ was the Son of God, yet He preached not the Gospel before His Baptism. If the Master Himself followed the right time in due order, ought we, His servants, to venture out of order? From that time Jesus began to preach
sant'Ambrogio † 397 d.C. Concerning Repentance 2.11
99. And the Lord has given a sufficient warning to those who put off repentance, when He says: “Repent ye, for the kingdom of heaven is at hand.”
san Girolamo † 420 d.C. Against the Pelagians 1.28
… Read the Gospels. John the Baptist cries in the desert, “Repent, for the kingdom of heaven is at hand”; and concerning the Saviour it is written,
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 21.19
… For thus it is written, “In those days came John the Baptist preaching in the wilderness of Judæa, saying, Repent ye, for the kingdom of heaven is at hand.” Hence too the beginning of our Lord’s preaching, as we read, “From that time Jesus began to preach and to say, Repent, for the kingdom of heaven is at hand.”
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 59.1
… Now this He said to the Jews; but His words reach even unto us. Now the Lord Jesus Christ Himself began the preaching of His Gospel in this way; “Repent ye, for the kingdom of heaven is at hand.”
4:18
Taziano il Siro † 180 d.C. The Diatessaron 5
… And they immediately left their nets there and followed [47] him. And when he went on from thence, he saw other two brothers, James the son of Zebedee, and John his brother, in the ship with Zebedee their father, mending [48] their nets; and Jesus called them. And they immediately forsook the ship and their father Zebedee, and followed him.
Origene † 254 d.C. Origen's Commentary on the Gospel of John 10.6
… For there is a difference in thought perhaps between Simon who is found by his own brother Andrew, and who is addressed “Thou shalt be called Cephas,” and him who is seen by Jesus when walking by the sea of Galilee,
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 14.3
3. “And walking by the sea of Galilee, He saw two brethren, Simon that was surnamed Peter, and Andrew his brother, casting a net into the sea; for they were fishers. And He saith unto them, Come ye after me, and I will make you fishers of men. And they left their nets, and followed Him.”
san Giovanni Crisostomo † 407 d.C. Commentary on Galatians 1
… but Christ Himself sent from on high that wondrous voice, whereby He inclosed him in his net. For Peter and his brother, and John and his brother, He called when walking by the seaside, (
san Girolamo † 420 d.C. The Letters of St. Jerome 14.6
… Repeatedly does He proclaim, “If any one will come after me let him deny himself and take up his cross and follow me.” If I load myself with gold can I think that I am following Christ? Surely not. “He that saith he abideth in Him ought himself also so to walk even as He walked.”
san Girolamo † 420 d.C. The Letters of St. Jerome 38.5
5. But what, I ask you, have we ever done that men should be offended at us? Have we ever imitated the apostles? We are told of the first disciples that they forsook their boat and their nets, and even their aged father.
san Girolamo † 420 d.C. The Letters of St. Jerome 53.11
… “If any man…will take away thy coat, let him have thy cloke also.” You are all for delay, you wish to defer action: unless—so you argue—unless I sell my goods piecemeal and with caution, Christ will be at a loss to feed his poor. Nay, he who has offered himself to God, has given Him everything once for all. The apostles did but forsake ships and nets.
san Girolamo † 420 d.C. The Letters of St. Jerome 79.4
… He did not once for all cast away his brethren, as did the apostles who forsook father and nets and ship,
sant'Agostino d'Ippona † 430 d.C. The Harmony of the Gospels 2.17
… Now it may be the case that Matthew has but gone over here something he had omitted in its proper order. For he does not say, “After this, walking by the sea of Galilee, He saw two brethren,” but, without any indication of the strict consecution of time, simply, “And walking by the sea of Galilee, He saw two brethren,”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 104.23
… and thou shalt have treasure in heaven; and come and follow Me.” …Let him who hath resigned many things, not be proud. We know that Peter was a fisherman: what then could he give up, to follow our Lord? Or his brother Andrew, or John and James the sons of Zebedee, themselves also fishermen;
4:19
Taziano il Siro † 180 d.C. The Diatessaron 5
[44] And while he was walking on the shore of the sea of Galilee, he saw two brethren, Simon who was called Cephas, and Andrew his brother, casting their nets into [45] the sea; for they were fishers.
Origene † 254 d.C. Origen Against Celsus i.62
… And who would not say that the promise, “Follow Me, and I will make you fishers of men,”
Origene † 254 d.C. Origen's Commentary on Matthew 12.21
… him, by reason of the words which he spoke in ignorance, worthy of being called “Satan” and a stumbling-block to the Son of God, and “as not minding the things of God but the things of men.” But that Peter was formerly behind the Son of God, before he committed this sin, is manifest from the words, “Come ye behind Me, and I will make you fishers of men.”
Origene † 254 d.C. Origen's Commentary on Matthew 12.22
… Wherefore it was said, “Come ye behind Me and I will make you fishers of men.”
sant'Atanasio di Alessandria † 373 d.C. Festal and Personal Letters of Athanasius 49
… For you know that men like those, when appointed stewards of the mysteries, all the more pressed forward to the mark of their high calling . When did Paul meet martyrdom and expect to receive his crown, if not after being sent to teach? When did Peter make his confession, if not when he was preaching the Gospel, and had become a fisher of men
san Giovanni Crisostomo † 407 d.C. Two Homilies on Eutropius 2.17
… Again, He saith to the publican “come follow me” and the publican rose up and became an apostle: and the graceless soul became full of grace. Whence? by obedience. Again He saith to the fishermen “Come ye after me and I will make you to become fishers of men:”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 18
… “We have sent,” says he, “with him the brother,” (who has often in many things been forward,) “whose praise is in the Gospel.” ( 2 Cor. viii. 18 .) Moreover, he mentions Andrew for another reason. What is this? It is, that when you are informed that Simon having in company with him heard, “Follow Me, and I will make you fishers of men” (
san Girolamo † 420 d.C. The Letters of St. Jerome 71.1
… Laying in a short time the foundation of the gospel “from Jerusalem and round about unto Illyricum,” he enters Rome in bonds, that he may free those who are in the bonds of error and superstition. Two years he dwells in his own hired house that he may give to us the house eternal which is spoken of in both the testaments. The apostle, the fisher of men,
san Girolamo † 420 d.C. The Letters of St. Jerome 125.8
… Why do we long for the bustle of cities, we whose very name speaks of loneliness? To fit him for the leadership of the Jewish people Moses was trained for forty years in the wilderness; and it was not till after these that the shepherd of sheep became a shepherd of men. The apostles were fishers on lake Gennesaret before they became “fishers of men.”
sant'Agostino d'Ippona † 430 d.C. City of God 20.30
… For this had been promised to the apostles when the Lord said, “I will make you fishers of men.”
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 7.9
… for it is plain when they clave unto Him, for He called them from the ship. For one of the two was Andrew, as you have just heard, and Andrew was the brother of Peter; and we know from the Gospel that the Lord called Peter and Andrew from the ship, saying, “Come ye after me, and I will make you fishers of men.”
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 42.1
… For so is the word of God, and so it ought to be to believers, as a hook to the fish: it takes when it is taken. No injury is done to those who are taken; since they are taken for salvation, and not for destruction. Hence the Lord says to His disciples: “Come after me, and I shall make you fishers of men.”
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 122.2
2. The inquiry is usually made in connection with this fishing of the disciples, why Peter and the sons of Zebedee returned to what they were before being called by the Lord; for they were fishers when He said to them, “Come after me, and I will make you fishers of men.”
4:20
Taziano il Siro † 180 d.C. The Diatessaron 5
[44] And while he was walking on the shore of the sea of Galilee, he saw two brethren, Simon who was called Cephas, and Andrew his brother, casting their nets into [45] the sea; for they were fishers. And Jesus said unto them, Follow me, and I will [46] make you fishers of men.
sant'Atanasio di Alessandria † 373 d.C. Life of Antony. (Vita Antoni.) 1
2. After the death of his father and mother he was left alone with one little sister: his age was about eighteen or twenty, and on him the care both of home and sister rested. Now it was not six months after the death of his parents, and going according to custom into the Lord’s House, he communed with himself and reflected as he walked how the Apostles
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 50.13
… if thou seest one naked, clothe him.” If thou hast not the means of breaking bread, hast not house into which thou mayest bring, hast not garment wherewith thou mayest cover: give a cup of cold water, cast two mites into the treasury. As much the widow doth buy with two mites, as Peter buyeth, by leaving the nets,
4:21
Taziano il Siro † 180 d.C. The Diatessaron 5
[44] And while he was walking on the shore of the sea of Galilee, he saw two brethren, Simon who was called Cephas, and Andrew his brother, casting their nets into [45] the sea; for they were fishers. And Jesus said unto them, Follow me, and I will [46] make you fishers of men. And they immediately left their nets there and followed [47] him.
Tertulliano † 220 d.C. On Idolatry 12
… Do you hesitate about arts, and trades, and about professions likewise, for the sake of children and parents? Even there was it demonstrated to us, that both “dear pledges,” and handicrafts, and trades, are to be quite left behind for the Lord’s sake; while James and John, called by the Lord, do leave quite behind both father and ship;
Tertulliano † 220 d.C. On Baptism 12
… If that was wanting to the apostles, I know not in the faith of what things it was, that, roused by one word of the Lord, one left the toll-booth behind for ever; another deserted father and ship, and the craft by which he gained his living;
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 72
… But he more than any. And if no other hath said this about him, but he about himself, it is nothing wonderful. Paul too does the same, when occasion calls, saying thus, “I knew a man fourteen years ago”; yet in fact he has gone through other no trifling praises of himself. Seems it to thee a small thing that, when he had heard, “Follow Me,”
4:22
Taziano il Siro † 180 d.C. The Diatessaron 5
… And Jesus said unto them, Follow me, and I will [46] make you fishers of men. And they immediately left their nets there and followed [47] him. And when he went on from thence, he saw other two brothers, James the son of Zebedee, and John his brother, in the ship with Zebedee their father, mending [48] their nets; and Jesus called them.
sant'Ambrogio † 397 d.C. Exposition of the Christian Faith 5.5
… who at that time, when she might have been helped and supported by the aid of her able bodied offspring, suffered her children to leave her, and preferred the reward her sons should receive in following Christ to her own pleasure. For they when called by the Lord, at the first word, as we read, left their nets and their father and followed Him.
4:23
sant'Ignazio di Antiochia † 108 d.C. Epistle to the Philippians 5
… But how came this magician into existence, who of old formed all nature that can be apprehended either by the senses or intellect, according to the will of the Father; and, when He became incarnate, healed every kind of disease and infirmity?
sant'Atanasio di Alessandria † 373 d.C. De Decretis. (Defence of the Nicene Definition.) 1
… or they witnessed indeed, for this they could not help, but they changed their ground of complaint again, “Why healest Thou the paralytic, why makest Thou the born-blind to see, on the sabbath day?” But this too was an excuse, and mere murmuring; for on other days as well did the Lord heal ‘all manner of sickness, and all manner of disease
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 38
… you shall see Him tempted and conquering and served by Angels, and healing every sickness
san Giovanni Crisostomo † 407 d.C. Homilies on Ephesians 7
… ii. 7, 8 .) And when He came unto them, He went not Himself aside “into any way of the Gentiles,” ( Matt. x. 5 .) and gave the same charge to His disciples, and not only so, but “He went about healing all manner of disease, and all manner of sickness.” (
san Girolamo † 420 d.C. Against the Pelagians 1.28
… Read the Gospels. John the Baptist cries in the desert, “Repent, for the kingdom of heaven is at hand”; and concerning the Saviour it is written, “From that time He began to preach and to say, Repent, for the kingdom of heaven is at hand.” And again,
papa san Leone I Magno † 461 d.C. Sermons 95
When our Lord Jesus Christ, beloved, was preaching the gospel of the Kingdom, and was healing divers sicknesses through the whole of Galilee, the fame of His mighty works had spread into all Syria: large crowds too from all parts of Judæa were flocking to the heavenly Physician
4:24
Taziano il Siro † 180 d.C. The Diatessaron 7
… And his fame became known that he was teaching in [9] every place and being glorified by every man. And when he passed by, he saw Levi the son of Alphæus sitting among the tax-gatherers; and he said unto him, Follow [10] me: and he rose and followed him.
san Basilio † 379 d.C. The Letters 240.3
… This is my decision. If you have any part with me, you will doubtless think as I do. If you take counsel on your own responsibility, every man is master of his own mind, and I am innocent of this blood.
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 55
And if he call him “a lunatic,” trouble not thyself at all, for it is the father of the possessed who speaks the word. How then saith the evangelist also, “He healed many that were lunatic?”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 12
… for no longer do shepherds only, and widow women, and aged men, declare to us the good tidings, but the very voice of the things themselves, sounding clearer than any trumpet, and so loudly, that the sound was straightway heard even in this land. “For,” says one, “his fame went into all Syria” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 20
… for he, as having been born and bred in Galilee, knew Him more than others. Having then taken the disciples, He next goes to the capture of the others, and draws to Him Philip and Nathanael. Now in the case of Nathanael this was not so wonderful, because the fame of Jesus had gone forth into all Syria. (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 21
… For He who came among men, and by His miracles was so made known, not to those only in Judæa, but also to those in Syria and beyond, and who did this in three years only, or rather who did not need even these three years to manifest Himself (
4:25
sant'Agostino d'Ippona † 430 d.C. The Harmony of the Gospels 2.19
… And seeing the multitudes, He went up into a mountain; and when He was set, His disciples came unto Him: and He opened His mouth, and taught them, saying, Blessed are the poor in spirit: for theirs is the kingdom of heaven;”
4:1
Pseudo-Crisostomo
The Lord being baptized by John with water, is led by the Spirit into the wilderness to be baptized by the fire of temptation. ‘Then,’ i. e. when the voice of the Father had been given from heaven.
san Giovanni Crisostomo † 407 d.C. Hom. xiii.
Whoever thou art then that after thy baptism sufferest grievous trials, be not troubled thereat; for this thou receivedst arms, to fight, not to sit idle. God does not hold all trial from us; first, that we may feel that we are become stronger; secondly, that we may not be puffed up by the greatness of the gifts we have received; thirdly, that the Devil may have experience that we have entirely renounced him; fourthly, that by it we may be made stronger; fifthly, that we may receive a sign of the treasure entrusted to us; for the Devil would not come upon us to tempt us, did he not see us advanced to greater honours.
sant'Ilario † 367 d.C.
The Devil’s snares are chiefly spread for the sanctified, because a victory over the saints is more desired than over others.
san Gregorio Magno † 604 d.C. Hom. in. Ev. 16.1.
Some doubt what Spirit it was that led Jesus into the desert, for that it is said after, The Devil took him into the holy city. But true and without question agreeable to the context is the received opinion, that it was the Holy Spirit; that His own Spirit should lead Him thither where the evil spirit should find Him to try Him.
sant'Agostino † 430 d.C. de Trin. iv. 13.
Why did He offer Himself to temptation? That He might be our mediator in vanquishing temptation not by aid only, but by example.
Pseudo-Crisostomo
He was led by the Holy Spirit, not as an inferior at the bidding of a greater. For we say led, not only of him who is constrained by a stronger than he, but also of him who is induced by reasonable persuasion; as Andrew found his brother Simon, and brought him to Jesus.
san Girolamo † 420 d.C.
Led, not against His will, or as a prisoner, but as by a desire for the conflict.
Pseudo-Crisostomo
The Devil comes against men to tempt them, but since He could not come against Christ, therefore Christ came against the Devil.
san Gregorio Magno † 604 d.C. ubi sup.
We should know that there are three modes of temptation; suggestion, delight, and consent; and we when we are tempted commonly fall into delight or consent, because being born of the sin of the flesh, we bear with us whence we afford strength for the contest; but God who incarnate in the Virgin’s womb came into the world without sin, carried within Him nothing of a contrary nature. He could then be tempted by suggestion; but the delight of sin never gnawed His soul, and therefore all that temptation of the Devil was without not within Him.
san Giovanni Crisostomo † 407 d.C.
The Devil is wont to be most urgent with temptation, when he sees us solitary; thus it was in the beginning he tempted the woman when he found her without the man, and now too the occasion is offered to the Devil, by the Saviour’s being led into the desert.
La Glossa ap. Anselm.
This desert is that between Jerusalem and Jericho, where the robbers used to resort. It is called Hammaim, i. e. ‘of blood,’ from the bloodshed which these robbers caused there; hence the man was said (in the parable) to have fallen among robbers as he went down from Jerusalem to Jericho, bearing a figure of Adam, who was overcome by dæmons. It was therefore fit that the place where Christ overcame the Devil, should be the same in which the Devil in the parable overcomes man.
Pseudo-Crisostomo
Not Christ only is led into the desert by the Spirit, but also all the sons of God who have the Holy Spirit. For they are not content to sit idle, but the Holy Spirit stirs them to take up some great work, i. e. to go out into the desert where they shall meet with the Devil; for there is no unrighteousness wherewith the Devil is pleased. For all good is without the flesh and the world, because it is not according to the will of the flesh and the world. To such a desert then all the sons of God go out that they may be tempted. For example if you are unmarried, the Holy Spirit has in that led you into the desert, that is, beyond the limits of the flesh and the world, that you may be tempted by lust. But he who is married is unmoved by such temptation. Let us learn that the sons of God are not tempted but when they have gone forth into the desert, but the children of the Devil whose life is in the flesh and the world are then overcome and obey; the good man, having a wife is content; the bad, though he have a wife is not therewith content, and so in all other things. The children of the Devil go not out to the Devil that they may be tempted. For what need that he should seek the strife who desires not victory? But the sons of God having more confidence and desirous of victory, go forth against him beyond the boundaries of the flesh. For this cause then Christ also went out to the Devil, that He might be tempted of him.
san Giovanni Crisostomo † 407 d.C.
But that you may learn how great a good is fasting, and what a mighty shield against the Devil, and that after baptism you ought to give attention to fasting and not to lusts, therefore Christ fasted, not Himself needing it, but teaching us by His example.
Pseudo-Crisostomo
And to fix the measure of our quadragesimal fast, he fasted forty days and forty nights.
san Giovanni Crisostomo † 407 d.C.
But He exceeded not the measure of Moses and Elias, lest it should bring into doubt the reality of His assumption of the flesh.
san Gregorio Magno † 604 d.C. Hom. in. Ev. 16. 5.
The Creator of all things took no food whatever during forty days. We also, at the season of Lent as much as in us lies afflict our flesh by abstinence. The number forty is preserved, because the virtue of the decalogue is fulfilled in the books of the holy Gospel; and ten taken four times amounts to forty. Or, because in this mortal body we consist of four elements by the delights of which we go against the Lord’s precepts received by the decalogue. And as we transgress the decalogue through the lusts of this flesh, it is fitting that we afflict the flesh forty-fold. Or, as by the Law we offer the tenth of our goods, so we strive to offer the tenth of our time. And from the first Sunday of Lent to the rejoicing of the paschal festival is a space of six weeks, or forty-two days, subtracting from which the six Sundays which are not kept there remain thirty-six. Now as the year consists of three hundred and sixty-five, by the affliction of these thirty-six we give the tenth of our year to God.
sant'Agostino † 430 d.C. Lib. 83. Quest. q. 81.
Otherwise; The sum of all wisdom is to be acquainted with the Creator and the creature. The Creator is the Trinity, Father, Son, and Holy Ghost; the creature is partly invisible,—as the soul to which we assign a threefold nature, (as in the command to love God with the whole heart, mind, and soul,)—partly visible as the body, which we divide into four elements; the hot, the cold, the liquid, the solid. The number ten then, which stands for the whole law of life, taken four times, that is, multiplied by that number which we assign for the body, because by the body the law is obeyed or disobeyed, makes the number forty. All the aliquot parts in this number, viz. 1, 2, 4, 5, 8, 10, 20, taken together make up the number 50. Hence the time of our sorrow and affliction is fixed at forty days; the state of blessed joy which shall be hereafter is figured in the quinquagesimal festival, i. e. the fifty days from Easter to Pentecost.
sant'Agostino † 430 d.C. Serm. 210. 2.
Not however because Christ fasted immediately after having received baptism, are we to suppose that He established a rule to be observed, that we should fast immediately after His baptism. But when the conflict with the tempter is sore, then we ought to fast, that the body may fulfil its warfare by chastisement, and the soul obtain victory by humiliation.
Pseudo-Crisostomo
The Lord knew the thoughts of the Devil, that he sought to tempt Him; he had heard that Christ had been born into this world with the preaching of Angels, the witness of shepherds, the inquiry of the Magi, and the testimony of John. Thus the Lord proceeded against him, not as God, but as man, or rather both as God and man. For in forty days of fasting not to have been an hungred was not as man; to be ever an hungred was not as God. He was an hungred then that the God might not be certainly manifested, and so the hopes of the Devil in tempting Him be extinguished, and His own victory hindered.
sant'Ilario † 367 d.C.
He was an hungred, not during the forty days, but after them. Therefore when the Lord hungred, it was not that the effects of abstinence then first came upon Him, but that His humanity was left to its own strength. For the Devil was to be overcome, not by the God, but by the flesh. By this was figured, that after those forty days which He was to tarry on earth after His passion were accomplished, He should hunger for the salvation of man, at which time He carried back again to God His Father the expected gift, the humanity which He had taken on Him.
Il testo latino
Chrysostomus super Matth
Postquam baptizatus est dominus a Ioanne in aqua, ducitur a spiritu in desertum ut baptizaretur igne tentationis; unde dicitur tunc Iesus ductus est in desertum a spiritu. Tunc, scilicet quando pater clamavit de caelo: hic est filius meus dilectus
Chrysostomus in Matth
Quisquis ergo post Baptismum maiores sustines tentationes, non turberis; etenim propter hoc accepisti arma ut non cadas, sed ut praelieris. Ideo autem tentationem a te Deus non prohibet, primum quidem, ut discas quoniam multo factus es fortior; deinde ut magnitudine donorum non extollaris; tertio ut Diabolus experientia cognoscat quod perfecte ab eo abscessisti; quarto ut per hoc fortior reddaris; quinto ut crediti tibi thesauri signum accipias: neque enim Diabolus superveniret tibi ad tentandum, nisi te in maiori honore effectum videret
Hilarius in Matth
In sanctificatis enim maxime Diaboli tentamenta grassantur quia victoria ei est magis optata de sanctis
Gregorius in Evang
Dubitari autem a quibusdam solet a quo spiritu sit ductus Iesus in desertum, propter hoc quod subditur assumpsit eum Diabolus in sanctam civitatem. Sed vere et absque ulla quaestione convenienter accipitur ut a spiritu sancto ductus esse credatur, ut illuc eum suus spiritus duceret ubi hunc ad tentandum spiritus malignus invenit
Augustinus de Trin
Cur seipsum quoque tentandum praebuit? Ut ad superandas tentationes mediator esset, non solum per adiutorium, verum etiam per exemplum
Chrysostomus super Matth
Est autem ductus a spiritu sancto, non quasi minor maioris praecepto: non enim solum ductus dicitur qui alicuius potestate ducitur, sed etiam ille qui alicuius rationabili exhortatione placatur, sicut scriptum est de Andrea, quod invenit Simonem fratrem suum et adduxit eum ad Iesum
Hieronymus
Ducitur autem non invitus aut captus, sed voluntate pugnandi
Chrysostomus super Matth
Ad homines enim Diabolus vadit ut tentet eos; quoniam autem adversus Christum Diabolus ire non poterat, ideo contra Diabolum Christus processit; unde dicitur ut tentaretur a Diabolo
Gregorius in Evang
Sed sciendum nobis est, quia tribus modis tentatio agitur: suggestione, delectatione et consensu; et nos cum tentamur, plerumque in delectationem aut in consensum labimur, quia de carnis peccato propagati in nobisipsis etiam gerimus unde certamina toleramus; Deus vero, qui in utero virginis incarnatus, in mundum sine peccato venerat, nihil contradictionis in semetipso tolerabat. Tentari ergo per suggestionem potuit, sed eius mentem peccati delectatio non momordit; atque ideo omnis diabolica illa tentatio, foris, non intus fuit
Chrysostomus in Matth
Tunc autem maxime instat Diabolus ad tentandum cum viderit solitarios; unde etiam in principio mulierem tentavit sine viro eam inveniens; unde et sic per hoc etiam Diabolo datur occasio tentandi quod ducitur in desertum
Glossa
Hoc desertum est in Ierusalem et Iericho ubi morabantur latrones, qui locus vocatur dammin, idest sanguinis, propter effusionem sanguinis quam ibi latrones faciebant; unde et homo cum descendisset a Ierusalem in Iericho incidisse dicitur in latrones, gerens figuram Adae, qui a Daemonibus victus est. Conveniens ergo fuit ut ibi Christus Diabolum superaret ubi Diabolus hominem sub figura superasse dictum est
Chrysostomus super Matth
Non solum autem Christus ductus est in desertum a spiritu, sed et omnes filii Dei habentes spiritum sanctum: non enim sunt contenti sedere otiosi, sed spiritus sanctus urget eos aliquid magnum apprehendere opus, quod est ire in desertum quantum ad Diabolum, quia non est ibi iniustitia, qua Diabolus delectatur. Omne etiam bonum est extra carnem et mundum, quia non est secundum voluntatem carnis et mundi. Ad tale ergo desertum omnes filii Dei exeunt ut tententur: ut puta si non proposuisti ducere uxorem, duxit te spiritus sanctus in desertum, idest extra fines carnis et mundi, ut tenteris concupiscentia carnis: quomodo enim tentatur libidine qui tota die est cum uxore? Scire debemus, quod filii Dei non tentantur a Diabolo nisi in desertum exierint; filii autem Diaboli in carne et mundo constituti confringuntur et parent; sicut bonus homo, si uxorem habuerit, non fornicatur, sed sufficit ei uxor sua; malus autem etiam habens uxorem, fornicatur, et non est uxore contentus; et sic in omnibus invenies. Filii ergo Diaboli non exeunt ad Diabolum ut tententur. Quid enim opus habet ad certamen exire qui non desiderat vincere? Qui autem gloriosiores sunt filii Dei, extra fines carnis exeunt contra illum quia victoriae gloriam concupiscunt. Propterea et in hoc Christus exiit ad Diabolum ut tentaretur ab eo
Chrysostomus in Matth
Ut autem discas quam magnum bonum est ieiunium, et qualiter scutum est adversum Diabolum, et quoniam post Baptismum non lasciviae, sed ieiunio intendere oportet, ipse ieiunavit, non eo indigens, sed nos instruens
Chrysostomus super Matth
Et ut quadragesimi nostri ieiunii poneret mensuram, quadraginta diebus et quadraginta noctibus ieiunavit; unde sequitur et cum ieiunasset quadraginta diebus et quadraginta noctibus
Chrysostomus in Matth
Non autem ultra processit ieiunando quam Moyses et Elias ne incredibilis videretur carnis assumptio
Gregorius in Evang
Ipse autem auctor omnium in quadraginta diebus nullum omnino cibum sumpsit. Nos quoque quantum possumus, Quadragesimae tempore carnem nostram per abstinentiam affligamus. Quadragenarius autem numerus custoditur, quia virtus Decalogi per libros quatuor sancti Evangelii impletur; denarius etenim quater ductus, in quadragenarium surgit. Vel quia in hoc mortali corpore ex quatuor elementis subsistimus, per cuius voluptatem praeceptis dominicis contraimus, quae per Decalogum sunt accepta. Qui ergo per carnis desideria Decalogi mandata contempsimus, dignum est ut eamdem carnem quaterdecies affligamus. Vel sicut in lege offerre debemus decimas rerum, ita ei offerre contendimus decimas dierum. A prima enim dominica Quadragesimae usque ad paschalis solemnitatis gaudia sex hebdomadae veniunt, quarum dies quadraginta et duo sunt, ex quibus dum sex dies dominici ab abstinentia subtrahuntur, remanent triginta sex. Dum vero per tercentum sexaginta quinque dies annus ducitur, nos autem per trigintasex dies affligimur, quasi anni nostri decimas Deo damus
Augustinus in Lib. 83 quaest
Vel aliter. Omnis sapientiae disciplina est creatorem creaturamque cognoscere. Creator est Trinitas: pater et filius et spiritus sanctus; creatura vero partim est invisibilis, sicut anima, cui ternarius numerus tribuitur (diligere enim Deum tripliciter iubemur: ex toto corde, ex tota anima et ex tota mente), partim visibilis, sicut corpus, cui quaternarius debetur propter calidum et frigidum, humidum et siccum. Denarius ergo numerus, qui totam insinuat disciplinam, quater ductus, id est numero qui corpori debetur, multiplicatus, quia per corpus administratio geritur, quadragesimum numerum conficit, cuius partes aequales ad quinquaginta perveniunt; unum enim et duo et quatuor et quinque et octo et decem et viginti, quae sunt partes quadragenarii, simul iuncta, efficiunt quinquaginta. Et ideo tempus quo ingemiscimus et dolemus quadragenario numero celebratur. Status autem beatitudinis, in quo erit gaudium, quinquagesimae celebratione praefiguratur, idest a Pascha usque ad Pentecosten
Augustinus in Serm. de Quadragesima
Non autem quia Christus post acceptum Baptismum continuo ieiunavit, regulam observationis dedisse credendum est, ut post Christi Baptismum continuo ieiunare necesse sit. Sed quando acriori certamine cum tentatore confligitur, ieiunandum est, ut corpus impleat de castigatione militiam et animus impetret de humiliatione victoriam
Chrysostomus super Matth
Sciebat autem dominus cogitationem Diaboli, quia volebat eum tentare: audierat enim quia Christus natus est in hoc mundo Angelis praedicantibus, pastoribus referentibus, magis quaerentibus et Ioanne ostendente. Unde dominus processit contra eum, non quasi Deus, sed quasi homo; magis autem quasi Deus et homo. Nam per quadraginta dies non esurire non erat hominis; aliquando autem esurire non erat Dei. Unde esurivit, ne manifeste intelligatur Deus, et sic Diaboli spem tentandi extingueret, suam autem victoriam impediret; unde sequitur postea esuriit
Hilarius in Matth
Nam post quadraginta dies, non in quadraginta diebus esuriit. Igitur cum dominus esuriit, non inediae surrepsit operatio, sed naturae suae hominem dereliquit. Non enim erat a Deo Diabolus, sed a carne vincendus. Qua rerum ratione indicat, post quadraginta dierum consummationem, quibus post passionem in saeculo erat commoratus, esuritionem se humanae salutis habiturum; quo in tempore expectatum Deo patri munus, hominem quem assumpserat, reportavit
4:3
Pseudo-Crisostomo
The Devil who had begun to despair when he saw that Christ fasted forty days, now again began to hope when he saw that he was an hungred; and then the tempter came to him. If then you shall have fasted and after been tempted, say not, I have lost the fruit of my fast; for though it have not availed to hinder temptation, it will avail to hinder you from being overcome by temptation.
san Gregorio Magno † 604 d.C. ubi sup.
If we observe the successive steps of the temptation, we shall be able to estimate by how much we are freed from temptation. The old enemy tempted the first man through his belly, when he persuaded him to eat of the forbidden fruit; through ambition when he said, Ye shall be as gods; through covetousness when he said, Knowing good and evil; for there is a covetousness not only of money, but of greatness, when a high estate above our measure is sought. By the same method in which he had overcome the first Adam, in that same was he overcome when he tempted the second Adam. He tempted through the belly when he said, Command that these stones become loaves; through ambition when he said, If thou be the Son of God, cast thyself down from hence; through covetousness of lofty condition in the words, All these things will I give thee.
sant'Ambrogio † 397 d.C. in Luc. c. iv. 3.
He begins with that which had once been the means of his victory, the palate; If thou be the Son of God, command that these stones become loaves. What means such a beginning as this, but that he knew that the Son of God was to come, yet believed not that He was come on account of His fleshly infirmity. His speech is in part that of an enquirer, in part that of a tempter; he professes to believe Him God, he strives to deceive Him as man.
sant'Ilario † 367 d.C.
And therefore in the temptation he makes a proposal of such a double kind by which His divinity would be made known by the miracle of the transformation, the weakness of the man deceived by the delight of food.
san Girolamo † 420 d.C.
But thou art caught, O Enemy, in a dilemma. If these stones can be made bread at His word, your temptation is vain against one so mighty. If He cannot make them bread, your suspicions that this is the Son of God must be vain.
Pseudo-Crisostomo
But as the Devil blinds all men, so is he now invisibly made blind by Christ. He found Him an hungred at the end of forty days, and knew not that He had continued through those forty without being hungry. When he suspected Him not to be the Son of God, he considered not that the mighty Champion can descend to things that be weak, but the weak cannot ascend to things that are high. We may more readily infer from His not being an hungred for so many days that He is God, than from His being an hungred after that time that He is man. But it may be said, Moses and Elias fasted forty days, and were men. But they hungred and endured, He for the space of forty days hungred not, but afterwards. To be hungry and yet refuse food is within the endurance of man; not be hungry belongs to the Divine nature only.
san Girolamo † 420 d.C.
Christ’s purpose was to vanquish by humility;
san Leone Magno † 461 d.C. Serm. 39. 3.
hence he opposed the adversary rather by testimonies out of the Law, than by miraculous powers; thus at the same time giving more honour to man, and more disgrace to the adversary, when the enemy of the human race thus seemed to be overcome by man rather than by God.
san Gregorio Magno † 604 d.C. ubi sup.
So the Lord when tempted by the Devil answered only with precepts of Holy Writ, and He who could have drowned His tempter in the abyss, displayed not the might of His power; giving us an example, that when we suffer any thing at the hands of evil men, we should be stirred up to learning rather than to revenge.
Pseudo-Crisostomo
He said not, ‘I live not,’ but, Man doth not live by bread alone, that the Devil might still ask, If thou be the Son of God. If He be God, it is as though He shunned to display what He had power to do; if man, it is a crafty will that His want of power should not be detected.
Rabano Mauro † 856 d.C.
This verse is quoted from Deuteronomy (c. 8:3). Whoso then feeds not on the Word of God, he lives not; as the body of man cannot live without earthly food, so cannot his soul without God’s word. This word is said to proceed out of the mouth of God, where he reveals His will by Scripture testimonies.
Il testo latino
Chrysostomus super Matth
Quia Diabolus videns per quadraginta dies Christum ieiunantem desperaverat, postquam esurientem sensit, iterum coepit sperare; unde sequitur et accedens tentator. Si ergo ieiunaveris et tenteris, ne dicas quia perdidi fructum ieiunii mei; nam etsi non tibi profuit ieiunium tuum ut non tenteris, tamen proficiet ut a tentationibus non vincaris
Gregorius in Evang
Sed si ipsum ordinem tentationis aspicimus, pensamus quanta magnitudine nos a tentatione liberamur. Antiquus enim hostis primum hominem ex gula tentavit cum cibum ligni vetitum ad comedendum suasit; ex vana gloria, cum diceret: eritis sicut dii; ex avaritia, cum diceret: scientes bonum et malum: avaritia enim non solum pecuniae est, sed etiam altitudinis, cum supra modum sublimitas ambitur. Quibus autem modis primum hominem stravit, istis modis secundo homini tentato succubuit. Per gulam tentat, cum dicit dic ut lapides isti panes fiant; per vanam gloriam cum dicit si filius Dei es, mitte te deorsum; per sublimitatis avaritiam, cum regna mundi ostendit, dicens haec omnia tibi dabo
Ambrosius super Lucam
Inde autem coepit unde iam vicerat, scilicet a gula; unde dixit ei si filius Dei es, dic ut lapides isti panes fiant. Quid autem sibi vult talis sermonis exorsus, nisi quia cognoverat Dei filium esse venturum, sed venisse per infirmitatem corporis non putabat? Aliud explorantis, aliud tentantis est; et Deo se profitetur credere, et homini conatur illudere
Hilarius in Matth
Eam ergo in tentando conditionem operis proposuit, per quam in Deo ex mutatione lapidum in panes virtutem potestatis agnosceret, et in homine oblectamento cibi potentiam esurientis illuderet
Hieronymus
Sed duobus contrariis teneris, o Diabole: si ad imperium eius possunt lapides panes fieri, ergo frustra tentas eum qui tantae potentiae est; si autem non potest facere, frustra Dei filium suspicaris
Chrysostomus super Matth
Sicut autem Diabolus omnes excaecabat, sic modo invisibiliter a Christo est excaecatus. Post quadraginta enim dies esurientem sensit, et per quadraginta non esurientem non intellexit. Cum suspicatus est eum non esse filium Dei, non cogitavit quoniam fortis athleta ad ea quae infirma sunt descendere potest; infirmus autem ad ea quae fortia sunt ascendere non potest. Magis ergo ex eo quod per tot dies non esuriit, intelligere debuit quia Deus est, quam ex eo quod post tot dies esuriit, quia homo est. Sed dicit: Moyses et Elias quadraginta dies ieiunaverunt, et homines erant. Sed illi ieiunantes esuriebant et sustinebant, iste quadraginta diebus non esuriit, sed postea. Esurire enim et non manducare, patientiae est humanae; non esurire autem, divinae naturae
Hieronymus
Propositum autem Christi erat humilitate vincere; unde adversarium vicit testimoniis legis, non potestate virtutis, ut hoc ipso et hominem plus honoraret et adversarium plus puniret, cum hostis generis humani non quasi a Deo, sed quasi ab homine vinceretur; unde sequitur qui respondens, dixit ei: scriptum est: non in solo pane vivit homo, sed in omni verbo quod procedit de ore Dei
Gregorius in Evang
Sic ergo tentatus a Diabolo dominus, sacri eloquii praecepta respondit; et qui tentatorem suum mergere in abyssum poterat, virtutem suae potentiae non ostendit, quatenus nobis praeberet exemplum ut quoties a pravis hominibus aliquid patimur, ad doctrinam excitemur potius quam ad vindictam
Chrysostomus super Matth
Non autem dixit: non in solo pane vivo, ne videatur de se dictum esse; sed non in solo pane vivit homo, ut posset Diabolus dicere si filius Dei es. Abscondit se ut non ostendatur; quod potest, si homo est; astute excusat se, ne ostendatur non posse
Rabano Mauro
Testimonium autem hoc de Deuteronomio sumptum est. Ergo si quis non vescitur verbo Dei, iste non vivit, quia sicut corpus humanum non vivit sine terreno cibo, ita et anima vivere non potest sine Dei verbo. Procedere autem verbum de ore Dei dicitur cum voluntatem suam per Scripturarum testimonia revelat
4:5
Pseudo-Crisostomo
From this first answer of Christ, the Devil could learn nothing certain whether He were God or man; he therefore betook him to another temptation, saying within himself; This man who is not sensible of the appetite of hunger, if not the Son of God, is yet a holy man; and such do attain strength not to be overcome by hunger; but when they have subdued every necessity of the flesh, they often fall by desire of empty glory. Therefore he began to tempt Him by this empty glory.
san Girolamo † 420 d.C.
Took him, not because the Lord was weak, but the enemy proud; he imputed to a necessity what the Saviour did willingly.
Rabano Mauro † 856 d.C.
Jerusalem was called the Holy City, for in it was the Temple of God, the Holy of holies, and the worship of the one God according to the law of Moses.
Remigio † 908 d.C.
This shews that the Devil lies in wait for Christ’s faithful people even in the sacred places.
san Gregorio Magno † 604 d.C. ubi sup.
Behold when it is said that this God was taken by the Devil into the holy city, pious ears tremble to hear, and yet the Devil is head and chief among the wicked; what wonder that He suffered Himself to be led up a mountain by the wicked one himself, who suffered Himself to be crucified by his members.
La Glossa ord.
The Devil places us on high places by exalting with pride, that he may dash us to the ground again.
Remigio † 908 d.C.
The pinnacle is the seat of the doctors; for the temple had not a pointed roof like our houses, but was flat on the top after the manner of the country of Palestine, and in the temple were three stories. It should be known, that the pinnacle was on the floor, and in each story was one pinnacle. Whether then he placed Him on the pinnacle in the first story, or that in the second, or the third, he placed Him whence a fall was possible.
La Glossa ord.
Observe here that all these things were done with bodily sense, and by careful comparison of the context it seems probable that the Devil appeared in human form.
Pseudo-Crisostomo
Perhaps you may say, How could he in the sight of all place Him bodily upon the temple? Perhaps the Devil so took Him as though He were visible to all, while He, without the Devil being aware of it, made Himself invisible.
La Glossa ap. Anselm.
He set Him on a pinnacle of the temple when he would tempt Him through ambition, because in this seat of the doctors he had before taken many through the same temptation, and therefore thought that when set in the same seat, He might in like manner be puffed up with vain pride.
san Girolamo † 420 d.C.
In the several temptations the single aim of the Devil is to find if He be the Son of God, but he is so answered as at last to depart in doubt; He says, Cast thyself, because the voice of the Devil, which is always calling men downwards, has power to persuade them, but may not compel them to fall.
Pseudo-Crisostomo
How does he expect to discover by this proposition whether He be the Son of God or not? For to fly through the air is not proper to the Divine nature, for it is not useful to any. If then any were to attempt to fly when challenged to it, he would be acting from ostentation, and would so belong rather to the Devil than to God. If it is enough to a wise man to be what he is, and he has no wish to seem what he is not, how much more should the Son of God hold it not necessary to shew what He is; He of whom none can know so much as He is in Himself?
sant'Ambrogio † 397 d.C.
But as Satan transfigures himself into an Angel of light, and spreads a snare for the faithful, even from the divine Scriptures, so now he uses its texts, not to instruct but to receive.
san Girolamo † 420 d.C.
This verse we read in the ninetieth Psalm (Ps. 91:11.), but that is a prophecy not of Christ, but of some holy man, so the Devil interprets Scripture amiss.
Pseudo-Crisostomo
For the Son of God in truth is not borne of Angels, but Himself bears them, or if He be borne in their arms, it is not from weakness, lest He dash His foot against a stone, but for the honour. O thou Devil, thou hast read that the Son of God is borne in Angels’ arms, hast thou not also read that He shall tread upon the asp and basilisk? But the one text he brings forward as proud, the other he omits as crafty.
san Giovanni Crisostomo † 407 d.C.
Observe that Scripture is brought forward by the Lord only with an apt meaning, but by the Devil irreverently; for that where it is written, He shall give his Angels charge over thee, is not an exhortation to cast Himself headlong.
La Glossa ap. Anselm.
We must explain thus; Scripture says of any good man, that He has given it in charge to His Angels, that is to His ministering spirits, to bear him in their hands, i. e. by their aid to guard him that he dash not his foot against a stone, i. e. keep his heart that it stumble not at the old law written in tables of stone. Or by the stone may be understood every occasion of sin and error.
Rabano Mauro † 856 d.C.
It should be noted, that though our Saviour suffered Himself to be placed by the Devil on a pinnacle of the temple, yet refused to come down also at his command, giving us an example, that whosoever bids us ascend the strait way of truth we should obey. But if he would again cast us down from the height of truth and virtue to the depth of error we should not hearken to him.
san Girolamo † 420 d.C.
The false Scripture darts of the Devil He brands with the true shield of Scripture.
sant'Ilario † 367 d.C.
Thus beating down the efforts of the Devil, He professes Himself both God and Lord.
Pseudo-Crisostomo
Yet He says not, Thou shalt not tempt me thy Lord God; but, Thou shalt not tempt the Lord thy God; which every man of God when tempted by the Devil might say; for whoso tempts a man of God, tempts God.
Rabano Mauro † 856 d.C.
Otherwise, it was a suggestion to Him, as man, that He should seek by requiring some miracle to know the greatness of God’s power.
sant'Agostino † 430 d.C. con. Faust. 22. 36.
It is a part of sound doctrine, that when man has any other means, he should not tempt the Lord his God.
Teodoto non occ.
And it is to tempt God, in any thing to expose one’s self to danger without cause.
san Girolamo † 420 d.C.
It should be noted, that the required texts are taken from the book of Deuteronomy only, that He might shew the sacraments of the second Law.
Il testo latino
Chrysostomus super Matth
Cum ex praemisso Christi responso nihil certum discere Diabolus potuisset utrum Christus Deus esset an homo, assumpsit eum ad aliam tentationem, dicens apud se: iste qui fame non vincitur, etsi filius Dei non est, tamen sanctus est. Valent enim homines sancti fame non vinci; sed postquam omnem necessitatem carnis vicerunt, per vanam gloriam cadunt; ideo coepit eum tentare in gloria vana; propter quod sequitur tunc assumpsit eum Diabolus in sanctam civitatem
Hieronymus
Assumptio ista non ex imbecillitate domini venit, sed de inimici superbia, qui voluntatem salvatoris necessitatem putat
Rabano Mauro
Sancta autem civitas Ierusalem dicebatur, in qua templum Dei erat et sancta sanctorum et cultus unius Dei secundum legem Moysi
Remigio
In quo ostenditur quia Diabolus fidelibus Christi etiam in sanctis locis insidiatur
Gregorius in Evang
Sed ecce dum dicitur Deus homo in sanctam civitatem a Diabolo assumptus, humanae aures audire expavescunt; iniquorum tamen omnium Diabolus caput est. Quid autem mirum si se ab illo permisit in montem duci, qui se permisit a membris illius crucifigi?
Glossa
Diabolus enim semper ad alta ducit elevando per iactantiam, ut praecipitare possit; ideo sequitur et statuit eum supra pinnaculum templi
Remigio
Pinnaculum sedes erat doctorum: templum enim non habebat culmen erectum sicut nostrae domus habent, sed et planum erat desuper more Palaestinorum, et in ipso templo tria tabulata erant. Et sciendum, quia in pavimento pinnaculum erat, et in unoquoque tabulato pinnaculum erat. Sive ergo statuerit eum in illo pinnaculo quod erat in pavimento, sive in illis quae erant in primo, secundo vel tertio tabulato, intelligendum est quod in illo statuisset eum unde aliquod praecipitium esse potuit
Glossa
Nota vero, haec omnia corporeis sensibus esse completa: si enim verba ad invicem conferuntur, in specie hominis Diabolum apparuisse verisimile est
Chrysostomus Sup. Matth
Sed forte dicis: quomodo in corpore constitutum videntibus omnibus statuit supra templum? Sed forsitan Diabolus sic eum assumebat ut ab omnibus videretur; ipse autem, nesciente Diabolo, invisibiliter sic agebat ut a nemine videretur
Glossa
Ideo autem duxit eum supra pinnaculum, cum vellet eum de vana gloria tentare, quia in cathedra doctorum multos deceperat inani gloria, et ideo putavit istum positum in sede magisterii inani gloria extolli posse; unde sequitur et dixit: si filius Dei es, mitte te deorsum
Hieronymus
In omnibus enim tentationibus hoc agit Diabolus ut intelligat si filius Dei sit. Dicit autem mitte te, quia vox Diaboli, qua semper homines cadere deorsum desiderat, persuadere potest, praecipitare non potest
Chrysostomus super Matth
Per hanc autem propositionem quomodo poterat cognoscere si est filius Dei, an non? Volare enim per aerem non est proprie opus Dei, quia nulli utile est. Si ergo aliquis volaverit provocatus, propter ostentationem solam hoc facit, et est potius ex Diabolo quam ex Deo. Si ergo homini sapienti sufficit esse quod est et non est necessarium ei apparere quod non est, quanto magis filius Dei ostendere se necessarium non habet, de quo nemo potest tantum cognoscere quantum est apud se?
Ambrosius super Lucam
Sed quia Satanas transfigurat se sicut Angelum lucis et de Scripturis ipsis divinis laqueum fidelibus parat, utitur testimoniis Scripturarum, non ut doceat, sed ut fallat; unde sequitur scriptum est enim: quia Angelis suis mandavit de te
Hieronymus
Hoc enim in Psalmo 90, 11 legimus; verum ibi non de Christo, sed de viro sancto prophetia est. Male ergo Diabolus interpretatur Scripturas
Chrysostomus super Matth
Vere enim filius Dei Angelorum manibus non portatur, sed ipse magis Angelos portat; et si portatur manibus Angelorum, non ut offendat ad lapidem pedem suum, quasi infirmus, sed propter honorem, quasi dominus. O Diabole, quoniam filius Dei manibus portatur legisti, et quia super aspidem et basiliscum calcat, non legisti? Sed illud quidem exemplum profert quasi superbus, hoc autem tacet quasi astutus
Chrysostomus in Matth
Intuere etiam quia testimonia a domino allata sunt convenienter, a Diabolo autem indecenter: non enim quod scriptum est Angelis suis mandavit de te, et in manibus tollent te, suadet proiicere seipsum et praecipitare
Glossa
Est ergo sic exponendum. Ait enim Scriptura de quolibet bono homine, quod Angelis suis, id est administratoribus spiritibus, praecepit de ipso quod in manibus suis, idest in auxiliis suis, tollant eum et custodiant ne offendat pedem, idest affectum mentis, ad lapidem idest ad veterem legem scriptam in lapideis tabulis. Vel per lapidem potest intelligi omnis peccati occasio et ruinae
Rabano Mauro
Notandum est autem, quod salvator noster licet permisisset se a Diabolo supra pinnaculum templi poni, tamen renuit ad imperium eius descendere, nobis exemplum donans, ut quisquis imperaverit viam veritatis arctam nos ascendere, obtemperemus. Si autem vult nos de altitudine veritatis et virtutum ad ima erroris et vitiorum praecipitare, non illum audiamus
Hieronymus
Falsas autem de Scripturis Diaboli sagittas veris Scripturarum frangit clypeis; unde sequitur ait illi rursus Iesus: scriptum est: non tentabis dominum Deum tuum
Hilarius in Matth
Diaboli enim conatus contundens, et Deum se protestatur et dominum
Chrysostomus super Matth
Non autem dixit: non tentabis me dominum Deum tuum; sed ita: non tentabis dominum Deum tuum, quod poterat dicere omnis homo Dei tentatus a Diabolo, quoniam et qui hominem Dei tentat, Deum tentat
Rabano Mauro
Vel aliter. Suggerebatur ei quasi homini ut aliquo signo exploraret quantum Deus posset
Augustinus contra Faustum
Pertinet autem ad sanam doctrinam, quando habet homo quid faciat, non tentare dominum Deum suum
Teodoto
Tentat enim Deum qui sine ratione obiiciens se periculo, quidpiam agit
Hieronymus
Et notandum, quod necessaria testimonia de Deuteronomio tantum protulit, ut secundae legis sacramenta monstraret
4:8
Pseudo-Crisostomo
The Devil, left in uncertainty by this second reply, passes to a third temptation. Christ had broken the nets of appetite, had passed over those of ambition, he now spreads for Him those of covetousness; He taketh him up into a very high mountain, such as in going round about the earth he had noticed rising above the rest. The higher the mountain, the wider the view from it. He shews Him not so as that they truly saw the very kingdoms, cities, nations, their silver and their gold; but the quarters of the earth where each kingdom and city lay. As suppose from some high ground I were to point out to you, see there lies Rome, there Alexandria; you are not supposed to see the towns themselves, but the quarter in which they lie. Thus the Devil might point out the several quarters with his finger, and recount in words the greatness of each kingdom and its condition; for that is said to be shewn whch is in any way presented to the understanding.
Origene † 253 d.C. in Luc. Hom. 30.
We are not to suppose that when he shewed Him the kingdoms of the world, he presented before Him the kingdom of Persia, for instance, or India; but he shewed his own kingdom, how he reigns in the world, that is, how some are governed by fornication, some by avarice.
Remigio † 908 d.C.
By their glory, is meant, their gold and silver, precious stones and temporal goods.
Rabano Mauro † 856 d.C.
The Devil shews all this to the Lord, not as though he had power to extend his vision or shew Him any thing unknown. But setting forth in speech as excellent and pleasant, that vain worldly pomp wherein himself delighted, he thought by suggestion of it, to create in Christ a love of it.
La Glossa ord.
He saw not, as we see, with the eye of lust, but as a physician looks on disease without receiving any hurt.
san Girolamo † 420 d.C.
An arrogant and vain vaunt; for he hath not the power to bestow all kingdoms, since many of the saints have, we know, been made kings by God.
Pseudo-Crisostomo
But such things as are gotten by iniquity in this world, as riches, for instance, gained by fraud or perjury, these the Devil bestows. The Devil therefore cannot give riches to whom he will, but to those only who are willing to receive them of him.
Remigio † 908 d.C.
Wonderful infatuation in the Devil! To promise earthly kingdoms to Him who gives heavenly kingdoms to His faithful people, and the glory of earth to Him who is Lord of the glory of heaven!
sant'Ambrogio † 397 d.C. in Luc. c. iv. 11.
Ambition has its dangers at home; that it may govern, it is first others’ slave; it bows in flattery that it may rule in honour; and while it would be exalted, it is made to stoop.
La Glossa non occ.
See the Devil’s pride as of old. In the beginning he sought to make himself equal with God, now he seeks to usurp the honours due to God, saying, If thou wilt fall down and worship me. Who then worships the Devil must first fall down.
Pseudo-Crisostomo
With these words He puts an end to the temptations of the Devil, that they should proceed no further.
san Girolamo † 420 d.C.
The Devil and Peter are not, as many suppose, condemned to the same sentence. To Peter it is said, Get thee behind me, Satan; i. e. follow thou behind Me who art contrary to My will. But here it is, Go, Satan, and is not added ‘behind Me,’ that we may understand into the fire prepared for thee and thy angels.
Remigio † 908 d.C.
Other copies read, Get thee behind me; i. e. remember thee in what glory thou wast created, and into what misery thou hast fallen.
Pseudo-Crisostomo
Observe how Christ when Himself suffered wrong at the hands of the Devil, being tempted of him, saying, If thou be the Son of God, cast thyself down, yet was not moved to chide the Devil. But now when the Devil usurps the honour of God, he is wroth, and drives him away, saying, Go thy way, Satan; that we may learn by His example to bear injuries to ourselves with magnanimity, but wrongs to God, to endure not so much as to hear; for to be patient under our own wrongs is praiseworthy, to dissemble when God is wronged is impiety.
san Girolamo † 420 d.C.
When the Devil says to the Saviour, If thou wilt fall down and worship me, he is answered by the contrary declaration, that it more becomes him to worship Jesus as his Lord and God.
sant'Agostino † 430 d.C. cont. Serm. Arian. 29.
The one Lord our God is the Holy Trinity, to which alone we justly owe the service of piety.
sant'Agostino † 430 d.C. De Civ. Dei, x. 1.
By service is to be understood the honour due to God; as our version renders the Greek word ‘latria,’ wherever it occurs in Scripture, by ‘service’ (servitus), but that service which is due to men (as where the Apostle bids slaves be subject to their masters) is in Greek called ‘dulia;’ while ‘latria,’ always, or so often that we say always, is used of that worship which belongs to God.
Pseudo-Crisostomo
The Devil, we may fairly suppose, did not depart in obedience to the command, but the Divine nature of Christ, and the Holy Spirit which was in Him drove him thence, and then the Devil left him. Which also serves for our consolation, to see that the Devil does not tempt the men of God so long as he wills, but so long as Christ suffers. And though He may suffer him to tempt for a short time, yet in the end He drives him away because of the weakness of our nature.
sant'Agostino † 430 d.C. De Civ. Dei, ix. 21.
After the temptation the Holy Angels, to be dreaded of all unclean spirits, ministered to the Lord, by which it was made yet more manifest to the dæmons how great was His power.
Pseudo-Crisostomo
He says not ‘Angels descended from heaven,’ that it may be known that they were ever on the earth to minister to Him, but had now by the Lord’s command departed from Him, to give opportunity for the Devil to approach, who perhaps when he saw Him surrounded by Angels would not have come near Him. But in what matters they ministered to Him, we cannot know, whether in the healing diseases, or purifying souls, or casting out dæmons; for all these things He does by the ministration of Angels, so that what they do, Himself appears to do. However it is manifest, that they did not now minister to Him because His weakness needed it, but for the honour of His power; for it is not said that they ‘succoured Him,’ but that they ministered to Him.
san Gregorio Magno † 604 d.C. non occ. vid. in Ezek. 1:8. n. 24. in 1 Reg. 1:1. n. 1. 2.
In these things is shewn the twofold nature in one person; it is the man whom the Devil tempts; the same is God to whom Angels minister.
Pseudo-Crisostomo
Now let us shortly review what is signified by Christ’s temptations. The fasting is abstinence from things evil, hunger is the desire of evil, bread is the gratification of the desire. He who indulges himself in any evil thing, turns stones into bread. Let him answer to the Devil’s persuasions that man does not live by the indulgence of desire alone, but by keeping the commands of God. When any is puffed up as though he were holy he is led to the temple, and when he esteems himself to have reached the summit of holiness he is set on a pinnacle of the temple. And this temptation follows the first, because victory over temptation begets conceit. But observe that Christ had voluntarily undertaken the fasting; but was led to the temple by the Devil; therefore do you voluntarily use praiseworthy abstinence, but suffer yourself not to be exalted to the summit of sanctity; fly high-mindedness, and you will not suffer a fall. The ascent of the mountain is the going forward to great riches, and the glory of this world which springs from pride of heart. When you desire to become rich, that is, to ascend the mountain, you begin to think of the ways of gaining wealth and honours, then the prince of this world is shewing you the glory of his kingdom. In the third place He provides you reasons, that if you seek to obtain all these things, you should serve him, and neglect the righteousness of God.
sant'Ilario † 367 d.C.
When we have overcome the Devil and bruised his head, we see that Angels’ ministry and the offices of heavenly virtues will not be wanting to us.
sant'Agostino † 430 d.C. De Cons. Ev. ii. 16.
Luke has not given the temptations in the same order as Matthew; so that we do not know whether the pinnacle of the temple, or the ascent of the mountain, was first in the action; but it is of no importance, so long as it is only clear that all of them were truly done.
La Glossa ap. Anselm.
Though Luke’s order seems the more historical; Matthew relates the temptations as they were done to Adam.
Il testo latino
Chrysostomus super Matth
Diabolus ex secundo responso incertus, transit ad tertiam tentationem: quia enim Christus retia ventris disruperat, retia vanae gloriae transiverat, ponit ei retia avaritiae; propter quod dicitur iterum assumpsit eum Diabolus in montem excelsum valde, quem scilicet Diabolus circuiens omnem terram excelsiorem ceteris cognoscebat. Quanto enim excelsior fuerit mons, tanto ex eo spatiosior terra videtur; unde sequitur et ostendit ei omnia regna mundi et gloriam eorum. Ostendit autem ita non ut ipse regna vel civitates eorum vel populos vel argentum vel aurum videret, sed partes terrae in quibus unumquodque regnum vel civitas posita erat: ut puta, si ascendens super excelsum locum digito extenso dicam tibi: ecce ibi est Roma aut Alexandria, non sic ostendo tibi ut ipsas videas civitates, sed partes terrae in quibus positae sunt; sic et Diabolus poterat Christo singula loca demonstrare digito et uniuscuiusque regni honores et statum verbis exponere: nam ostensum dicitur etiam quod exponitur ad intelligendum
Origenes super Lucam
Vel aliter. Non est arbitrandum quod regna ei mundi ostendens, Persarum verbi gratia regnum Indorumque ostenderit; sed ostendit ei regnum suum, quomodo regnaret in mundo, idest quomodo alii regnentur a fornicatione, alii ab avaritia
Remigio
Gloriam eorum appellat aurum, argentum et lapides pretiosos et temporalia bona
Rabano Mauro
Ostendit autem haec Diabolus domino, non quod ipse visum eius amplificare potuerit aut aliquid ignotum demonstrare, sed vanitatem pompae mundanae, quam ipse diligebat, quasi speciosam ac desiderabilem verbis ostendens, in amorem Christo suggerens venire volebat
Glossa
Qui non concupiscentiae oculo intuetur sicut nos, sed sicut medici vident morbos sine laesione
Hieronymus
Sequitur et dixit illi: haec omnia tibi dabo. Arrogans et superbus de iactantia loquitur: non enim potest omnia regna dare, cum sciamus plerosque sanctos viros a Deo reges factos
Chrysostomus super Matth
Sed eas quae per iniquitatem fiunt in mundo, ut puta per furtum aut per periuria acquisitas divitias Diabolus dat. Non ergo Diabolus quibus vult divitias dare potest, sed his qui volunt ab illo recipere
Remigio
Miranda etiam est Diaboli dementia. Illi promittebat dare regna terrena qui suis fidelibus dat regna caelestia, et gloriam mundi ei qui est caelestis gloriae dominus
Ambrosius super Lucam
Habet autem ambitio domesticum periculum: ut enim dominetur aliis prius servit, curvatur obsequio ut honore dominetur, et dum vult esse sublimior fit remissior. Unde aperte subditur si cadens adoraveris me
Glossa
Ecce antiqua Diaboli superbia. Sicut enim in principio voluit se similem Deo facere, ita nunc volebat divinum sibi usurpare cultum, dicens si cadens adoraveris me. Ergo qui adoraturus est Diabolum, ante corruit. Sequitur tunc dicit ei Iesus: vade, Satana
Chrysostomus super Matth
In quo finem tentandi Diabolo ponit, ne progrediatur ulterius tentans
Hieronymus
Non autem, ut plerique putant, eadem Satanas et Petrus condemnantur sententia. Petro enim dicitur: vade retro me, Satana, idest sequere me qui contrarius es meae voluntati; huic autem dicitur vade, Satana; et non ei dicitur retro, ut subaudiatur: vade in ignem aeternum qui paratus est tibi et Angelis tuis
Remigio
Vel, secundum alia exempla: vade retro, idest, reminiscere, recordare in quanta gloria conditus fuisti et in quantam miseriam cecidisti
Chrysostomus super Matth
Videndum autem quia Christus cum passus fuisset tentationis iniuriam, dicente sibi Diabolo si filius Dei es, mitte te deorsum, non est turbatus neque Diabolum increpavit. Nunc autem quando Diabolus usurpavit sibi Dei honorem, exasperatus est, et repulit eum dicens vade, Satana, ut nos illius discamus exemplo nostras quidem iniurias magnanimiter sustinere, Dei autem iniurias nec usque ad auditum sufferre, quoniam in propriis iniuriis esse quempiam patientem laudabile est, iniurias autem Dei dissimulare nimis est impium
Hieronymus
Dicens autem Diabolus salvatori si cadens adoraveris me, e contrario audit, quod ipse magis adorare eum debeat dominum et Deum suum
Augustinus contra sermonem Arianorum
Unde sequitur scriptum est enim: dominum Deum tuum adorabis et illi soli servies. Unus dominus Deus noster est ipsa Trinitas, cui soli servitutem pietatis iure debemus
Augustinus de Civ. Dei
Nomine autem servitutis, cultus Deo debitus intelligitur: latriam quippe nostri, ubicumque sanctarum Scripturarum positum est, interpretati sunt servitutem; sed ea servitus quae debetur hominibus, secundum quam praecepit apostolus servos dominis suis subditos esse debere, Graece nuncupari solet dulia; latria vero aut semper, aut tam frequenter ut pene semper, ea servitus dicitur quae pertinet ad colendum Deum
Chrysostomus super Matth
Diabolus autem, sicut, rationabiliter intelligi potest, non quasi obediens praecepto recessit, sed divinitas Christi et spiritus sanctus qui erat in eo excussit inde Diabolum; unde sequitur tunc reliquit eum Diabolus. Quod ad nostram proficit consolationem, quia non tamdiu homines Dei Diabolus tentat quamdiu vult, sed quamdiu Christus permittit. Etsi permittit eum paulisper tentare, tamen repellit propter infirmam naturam
Augustinus de Civ. Dei
Post tentationem vero sancti Angeli spiritibus immundis metuendi domino ministrabant, et per hoc magis magisque innotescebat Daemonibus quantus esset; unde sequitur et ecce Angeli accesserunt et ministrabant ei
Chrysostomus super Matth
Non autem dixit: descendentes Angeli, ut ostendat quia semper ad ministerium eius erant in terris, sed tunc praecipiente domino recesserunt ab eo, ut locus Diabolo adversus Christum daretur, ne forte videns Angelos circa eum non appropinquaret ad eum. In quibus autem rebus illi ministrabant scire non possumus: utrum ad sanationes infirmitatum, an ad correctiones animarum, an ad effugationem Daemonum, quae omnia per Angelos facit, unde eis facientibus ipse facere videtur; tamen manifestum est quod non propter necessitatem impotentiae eius ei ministrabant, sed propter honorem potestatis ipsius: non enim dicitur quod adiuvent eum, sed quod ministrent
Gregorius in Evang
Ex his autem unius personae utraque natura ostenditur: quia et homo est quem Diabolus tentat, et idem ipse Deus est cui ab Angelis ministratur
Chrysostomus super Matth
Nunc breviter perstringamus quid significent Christi tentationes. Ieiunium est abstinentia rei malae, esuries est desiderium eius, usus eius est panis. Qui ergo peccatum sibi convertit ad usum, lapidem convertit in panem. Respondeat ergo Diabolo persuadenti, quia non in solo usu illius rei vivit homo, sed in observantia mandatorum Dei. Quando vero quis inflatus fuerit quasi sanctus, ductus est quasi super templum, et quando aestimaverit se consistere in sanctimoniae summitate, positus est supra pinnaculum templi. Et haec tentatio sequitur primam, quia victoria tentationis gloriationem operatur et fit causa iactantiae. Sed vide quod Christus ieiunium ultro susceperit. Super templum autem Diabolus eum duxit, ut tu ad abstinentiam laudabilem sponte procedas; extolli autem ad fastigium sanctitatis non acquiescas; fuge exaltationem cordis et non patieris ruinam. Ascensio autem montis est processio ad altitudinem divitiarum et gloriae huius mundi quae de superbia cordis descendit. Cum ergo volueris dives fieri, quod est ascendere in montem, incipis cogitare de divitiis et honoribus acquirendis, et tunc princeps mundi gloriam regni sui tibi ostendit. Tertio loco providet tibi causas, ut si volueris illa consequi, servias ei negligens iustitiam Dei
Hilarius in Matth
Victo autem a nobis calcatoque Diaboli capite, Angelorum ministeria et virtutum in nos caelestium officia non defutura ostenditur
Augustinus de Cons. Evang
Lucas has tentationes non eodem ordine persecutus est; unde incertum est quid prius factum sit: utrum regna terrae prius demonstrata sint et postea in pinnaculum templi levatus sit, an e converso; nihil tamen ad rem, dum omnia facta esse manifestum sit
Glossa
Sed quod dicit Lucas magis videtur secundum historiam esse, sed Matthaeus has refert tentationes secundum hoc quod in Adam factae sunt
4:12
Rabano Mauro † 856 d.C.
Matthew having related the forty days’ fast, the temptation of Christ, and the ministry of Angels, proceeds, Jesus having heard that John was cast into prison.
Pseudo-Crisostomo
By God without doubt, for none can effect any thing against a holy man, unless God deliver him up. He withdrew into Galilee, that is, out of Judæa; both that He might reserve His passion to the fit time, and that He might set us an example of flying from danger.
san Giovanni Crisostomo † 407 d.C. Hom. xiv.
It is not blameworthy not to throw one’s self into peril, but when one has fallen into it, not to endure manfully. He departed from Judæa both to soften Jewish animosity, and to fulfil a prophecy, seeking moreover to fish for those masters of the world who dwelt in Galilee. Note also how when He would depart to the Gentiles, He received good cause from the Jews; His forerunner was thrown into prison, which compelled Jesus to pass into Galilee of the Gentiles.
La Glossa ap. Anselm.
He came as Luke writes to Nazareth, where He had been brought up, and there entering into the synagogue, He read and spoke many things, for which they sought to throw Him down from the rock, and thence He went to Capernaum; for which Matthew has only, And leaving the town of Nazareth, He came and dwelt at Capernaum.
La Glossa ord.
Nazareth is a village in Galilee near Mount Tabor; Capernaum a town in Galilee of the Gentiles near the Lake of Gennesaret; and this is the meaning of the word, on the sea coast. He adds further in the borders of Zabulon and Naphtali, where was the first captivity of the Jews by the Assyrians. Thus where the Law was first forgotten, there the Gospel was first preached; and from a place as it were between the two it was spread both to Jews and Gentiles.
Remigio † 908 d.C.
He left one, viz. Nazareth, that He might enlighten more by His preaching and miracles. Thus leaving an example to all preachers that they should preach at a time and in places where they may do good, to as many as possible. In the prophecy, the words are these, At that first time the land of Zabulon and the land of Naphtali was lightened, and at the last time was increased the way of the sea beyond Jordan, Galilee of the Gentiles. (Is. 9:1.)
san Girolamo † 420 d.C. in Esai. c. 9. 1.
They are said at the first time to be lightened from the burden of sin, because in the country of these two tribes, the Saviour first preached the Gospel; at the last time their faith was increased, most of the Jews remaining in error. By the sea here is meant the Lake of Gennesaret, a lake formed by the waters of the Jordan, on its shores are the towns of Capernaum, Tiberias, Bethsaida, and Corozaim, in which district principally Christ preached. Or, according to the interpretation of those Hebrews who believe in Christ, the two tribes Zabulon and Naphtali were taken captive by the Assyrians, and Galilee was left desert; and the prophet therefore says that it was lightened, because it had before suffered the sins of the people; but afterwards the remaining tribes who dwelt beyond Jordan and in Samaria were led into captivity; and Scripture here means that the region which had been the first to suffer captivity, now was the first to see the light of Christ’s preaching. The Nazarenes again interpret that this was the first part of the country that, on the coming of Christ, was freed from the errors of the Pharisees, and after by the Gospel of the Apostle Paul, the preaching was increased or multiplied throughout all the countries of the Gentiles.
La Glossa ap. Anselm.
But Matthew here so quotes the passage as to make them all nominative cases referring to one verb. The land of Zabulon, and the land of Naphtali, which is the way of the sea, and which is beyond Jordan, viz. the people of Galilee of the Gentiles, the people which walked in darkness.
La Glossa ord.
Note that there are two Galilees; one of the Jews, the other of the Gentiles. This division of Galilee had existed from Solomon’s time, who gave twenty cities in Galilee to Hyram, King of Tyre; this part was afterwards called Galilee of the Gentiles; the remainder, of the Jews.
san Girolamo † 420 d.C. ubi sup.
Or we must read, beyond Jordan, of Galilee of the Gentiles; so, I mean, that the people who either sat, or walked in darkness, have seen light and that not a faint light, as the light of the Prophets, but a great light, as of Him who in the Gospel speaks thus, I am the light, of the world. Between death and the shadow of death I suppose this difference; death is said of such as have gone down to the grave with the works of death; the shadow of such as live in sin, and have not yet departed from this world; these may, if they will, yet turn to repentance.
Pseudo-Crisostomo
Otherwise, the Gentiles who worshipped idols, and dæmons, were they who sat in the region of the shadow of death; the Jews, who did the works of the Law, were in darkness, because the righteousness of God was not yet manifested to them.
san Giovanni Crisostomo † 407 d.C.
But that you may learn that he speaks not of natural day and night, he calls the light, a great light, which is in other places called the true light; and he adds, the shadow of death, to explain what he means by darkness. The words arose, and shined, shew, that they found it not of their own seeking, but God Himself appeared to them, they did not first run to the light; for men were in the greatest miseries before Christ’s coming; they did not walk but sate in darkness; which was a sign that they hoped for deliverance; for as not knowing what way they should go, shut in by darkness they sate down, having now no power to stand. By darkness he means here, error and ungodliness.
Rabano Mauro † 856 d.C. ap. Anserm.
In allegory, John and the rest of the Prophets were the voice going before the Word. When prophecy ceased and was fettered, then came the Word, fulfilling what the Prophet had spoken of it, He departed into Galilee, i. e. from figure to verity. Or, into the Church, which is a passing from vice to virtue. Nazareth is interpreted ‘a flower,’ Capernaum, ‘the beautiful village;’ He left therefore the flower of figure, (in which was mystically intended the fruit of the Gospel,) and came into the Church, which was beautiful with Christ’s virtues. It is by the sea-coast, because placed near the waves of this world, it is daily beaten by the storms of persecution. It is situated between Zabulon and Naphtali, i. e. common to Jews and Gentiles. Zabulon is interpreted, ‘the abode of strength;’ because the Apostles, who were chosen from Judæa, were strong. Nephtali, ‘extension,’ because the Church of the Gentiles was extended through the world.
sant'Agostino † 430 d.C. de cons. Ev. ii. 17.
John relates in his Gospel the calling of Peter, Andrew, and Nathanael, and the miracle in Cana, before Jesus’ departure into Galilee; all these things the other Evangelists have omitted, carrying on the thread of their narrative with Jesus’ return into Galilee. We must understand then that some days intervened, during which the things took place concerning the calling of the disciples which John relates.
Remigio † 908 d.C.
But this should be considered with more care, viz. that John says that the Lord went into Galilee, before John the Baptist was thrown into prison. According to John’s Gospel after the water turned into wine, and his going down to Capernaum, and after his going up to Jerusalem, he returned into Judæa and baptized, and John was not yet cast into prison. But here it is after John’s imprisonment that He retires into Galilee, and with this Mark agrees. But we need not suppose any contradiction here. John speaks of the Lord’s first coming into Galilee, which was before the imprisonment of John. (John 4:3.) He speaks in another place of His second coming, into Galilee, and the other Evangelists mention only this second coming into Galilee which was after John’s imprisonment.
Eusebio † 339 d.C. H. E. iii. 24.
It is related that John preached the Gospel almost up to the close of his life without setting forth any thing in writing, and at length came to write for this reason. The three first written Gospels having come to his knowledge, he confirmed the truth of their history by his own testimony; but there were yet some things wanting, especially an account of what the Lord had done at the first beginning of His preaching. And it is true that the other three Gospels seem to contain only those things which were done in that year in which John the Baptist was put into prison, or executed. For Matthew, after the temptation, proceeds immediately, Hearing that John was delivered up; and Mark in like manner. Luke again, even before relating one of Christ’s actions, tells that Herod had shut up John in prison. The Apostle John then was requested to put into writing what the preceding Evangelists had left out before the imprisonment of John; hence he says in his Gospel, this beginning of miracles did Jesus.
Il testo latino
Rabano Mauro
Postquam Matthaeus de quadraginta dierum ieiunio et de tentatione Christi et de Angelorum ministerio narravit, continuo subiecit dicens cum autem audisset Iesus quia Ioannes traditus esset
Chrysostomus super Matth
Sine dubio a Deo, quia in virum sanctum nemo potest aliquid nisi tradiderit eum Deus. Sequitur secessit in Galilaeam, scilicet de Iudaea, ut passionem suam opportuno tempori reservaret, deinde ut nobis fugiendi periculum daret exemplum
Chrysostomus in Matth
Non enim accusabile est non proicere seipsum in periculum, sed incidentem non stare viriliter. Recedit etiam de Iudaea, Iudaicam invidiam mitigans, simul quidem prophetiam complens et magistros orbis terrarum piscari studens, qui in Galilaea morabantur. Attende etiam qualiter ad gentes abiturus a Iudaeis accepit causam: etenim cum praecursorem in vincula misissent, impellunt Iesum transire ad Galilaeam gentium
Glossa
Ut autem refert Lucas, venit Nazareth, ubi erat nutritus, et ibi intravit in synagogam, ubi legit et dixit multa, propter quae voluerunt eum praecipitare de monte; et tunc descendit Capharnaum; unde modo ait Matthaeus et relicta civitate Nazareth, venit et habitavit Capharnaum
Hieronymus
Nazareth est in Galilaea vicus iuxta montem Thabor; Capharnaum est oppidum in Galilaea gentium iuxta stagnum Genesareth; et ideo dicit maritima
Glossa
Addit etiam in finibus Zabulon et Nephthalim, ubi prima captivitas Hebraeorum fuit ab Assyriis. Ubi ergo prima legis oblivio est, ibi prima Evangelii praedicatio, ut de loco quasi medio difflueret ad gentes et Iudaeos
Remigio
Reliquit autem unam, scilicet Nazareth, ut praedicando et miracula faciendo plures illuminaret; in quo facto reliquit praedicatoribus exemplum, ut eo tempore et illis in locis studeant praedicare, quando multis prodesse possunt. Sequitur ut adimpleretur quod dictum est per Isaiam prophetam: terra Zabulon et terra Nephthalim et cetera. In prophetia ita habetur: primo tempore alleviata est terra Zabulon et terra Nephthalim, et novissimo aggravata est via maris, trans Iordanem, Galilaeae gentium
Hieronymus super Isaiam
Dicitur autem primo tempore alleviata esse ab onere peccatorum, quia in regionibus duarum tribuum, primum salvator Evangelium praedicavit, novissimo vero tempore aggravata est fides eorum, plurimis Iudaeorum in errore permanentibus. Mare autem hic lacum appellat Genesareth, qui Iordane influente efficitur, in cuius litore Capharnaum et Tiberias et Bethsaida et Corozaim sitae sunt, in qua maxime regione Christus praedicavit. Vel, secundum Hebraeos in Christum credentes, hae duae tribus Zabulon et Nephthalim ab Assyriis captae sunt, et Galilaea deserta est, quam propheta dicit esse alleviatam, eo quod peccata populi sustineret; sed postea reliquae tribus, quae habitabant trans Iordanem et in Samaria, ductae sunt in captivitatem et hoc, inquiunt, Scriptura nunc dicit, quod regio, cuius populus primum captivatus est, ipsa primum lucem praedicantis viderit Christi. Vel, secundum Nazaraeos, adveniente Christo, primo terra Zabulon et Nephtalim est Pharisaeorum erroribus liberata, postea per Evangelium apostoli Pauli ingravata est, idest multiplicata praedicatio in terminos gentium
Glossa
Hic autem in Evangelio diversi nominativi ad idem verbum reducuntur; ita et terra Zabulon et terra Nephthalim, quae est via maris, quae est trans Iordanem, scilicet populus Galilaeae gentium, qui ambulabat in tenebris
Hieronymus in Lib. de locis Hebr
Nota autem, quod duae Galilaeae sunt: una quae dicitur Iudaeorum, et alia quae dicitur gentium. Divisa est enim tempore Salomonis, qui dedit viginti civitates in Galilaea Hyram regi Tyri, quae pars dicta est postea Galilaea gentium; reliqua Iudaeorum. Vel legendum est trans Iordanem Galilaeae gentium, ita, inquam, ut populus, qui vel sedebat vel ambulabat in tenebris, lucem viderit, nequaquam parvam, ut aliorum prophetarum, sed magnam, scilicet illius qui in Evangelio loquitur: ego sum lux mundi. Et qui habitabant in regione umbrae mortis, lux orta est eis. Inter mortem et umbram mortis hoc interesse puto, quod mors eorum est qui cum operibus mortis ad Inferos perrexerunt; umbra autem mortis eorum est qui dum peccant, nondum de hac vita egressi sunt: possunt enim, si voluerint, agere poenitentiam
Chrysostomus super Matth
Vel in regione umbrae mortis sedebant gentiles, quia colebant idola et Daemones. Iudaei autem, qui legis opera faciebant, in tenebris erant quia Dei iustitia nondum erat eis manifesta
Chrysostomus in Matth
Ut autem discas quod neque lumen neque tenebras sensibiles ait, de lumine dixit lumen magnum, quod alibi dicitur lumen verum; tenebras autem exponens nominavit umbram mortis. Deinde monstrans quod non ipsi quaerentes invenerunt, sed Deus ipsis apparuit, dixit quod lumen ortum est et effulsit: non enim prius ipsi ad lumen cucurrerunt, etenim in ultimis malis homines erant ante Christi praesentiam: neque enim ambulabant in tenebris, sed sedebant; quod signum erat quia non sperabant liberari; sicut enim nescientes quo oporteret progredi, ita comprehensi a tenebris sedebant, iam non potentes stare. Tenebras autem vocat hic errorem et impietatem
Rabano Mauro
Allegorice autem Ioannes est vox praecedens verbum et alii prophetae. Postquam autem propheta cessavit et ligatus est, accessit verbum complens quod praedicaverat vox, idest propheta. Et secessit in Galilaeam, idest de figuris ad veritatem. Vel in Galilaeam, idest in Ecclesiam, ubi est transmigratio de vitiis ad virtutes. Nazareth interpretatur flos, Capharnaum villa pulcherrima. Reliquit ergo florem figurarum, quo fructus Evangelii significabatur et venit in Ecclesiam, quae est Christi virtutibus pulchra. Et maritima est, quia iuxta fluctus saeculi posita, quotidie tunditur procellis persecutionum. Inter Zabulon et Nephthalim sita est, idest Iudaeis communis et gentibus. Zabulon enim habitaculum fortitudinis dicitur: quia apostoli, qui de Iudaea electi sunt, fortes fuerunt. Nephthalim dilagatio, quia gentium Ecclesia per orbem dilatata est
Augustinus de Cons. Evang
Ioannes autem Evangelista, priusquam iret Iesus in Galilaeam, dicit de Petro et Andrea et Nathanaele, et de miraculo in Cana Galilaeae; quae omnia ceteri Evangelistae praetermiserunt, id contexentes suis narrationibus quod Iesus reversus sit in Galilaeam; unde intelligitur fuisse interpositos aliquos dies, quibus illa de discipulis gesta sunt quae interponuntur a Ioanne
Remigio
Sed illud solertius attendendum est, quare Ioannes dicat dominum iisse in Galilaeam antequam Ioannes missus fuisset in carcerem. Nam post vinum de aqua factum et descensum eius in Capharnaum et post ascensum eius in Ierusalem, dicitur in Evangelio Ioannis, quod rediit in Iudaeam et baptizabat, et nondum erat missus Ioannes in carcerem. Hic autem dicitur, quod postquam traditus fuit Ioannes, secessit in Galilaeam; et hoc quidem dicit Marcus. Non autem debet hoc contrarium videri: nam Ioannes primum adventum domini in Galilaeam descripsit, qui scilicet fuit ante incarcerationem Ioannis. Sed et de secundo adventu alibi facit mentionem, cum ait quod Iesus reliquit Iudaeam et abiit iterum in Galilaeam; et de hoc tantum secundo adventu in Galilaeam, qui scilicet fuit post incarcerationem Ioannis, alii Evangelistae dicunt
Eusebius Hist. Eccl
Ioannem enim tradunt usque ad ultimum pene vitae suae tempus absque ullius Scripturae indiciis Evangelium praedicasse; sed cum trium Evangeliorum ad ipsum notitia pervenisset, probasse quidem veritatem dictorum, deesse tamen vidit aliqua, et maxime quae primo praedicationis suae tempore dominus gesserat. Certum est enim, quod in aliis tribus Evangeliis haec videntur sola contineri quae in eo gesta sunt anno quo Ioannes Baptista vel inclusus est in carcerem vel punitus. Matthaeus enim post tentationem Christi continuo subiecit audiens autem quia Ioannes traditus esset; et Marcus similiter. Lucas vero priusquam aliquid de actibus Christi referret, dicit quod Herodes conclusit Ioannem in carcerem. Rogatus est ergo Ioannes apostolus, ut ea quae praeterierant priores ante traditionem Ioannis, salvatoris gesta conscriberet: et ideo dicit in Evangelio suo: hoc fecit initium signorum Iesus
4:17
Pseudo-Crisostomo
Christ’s Gospel should be preached by him who can control his appetites, who contemns the goods of this life, and desires not empty honours. From this time began Jesus to preach, that is, after having been tempted, He had overcome hunger in the desert, despised covetousness on the mountain, rejected ambitious desires in the temple. Or from the time that John was delivered up; for had He begun to preach while John was yet preaching, He would have made John be lightly accounted of, and John’s preaching would have been thought superfluous by the side of Christ’s teaching; as when the sun rises at the same time with the morning star, the star’s brightness is hid.
san Giovanni Crisostomo † 407 d.C.
For another cause also He did not preach till John was in prison, that the multitude might not be split into two parties; or as John did no miracle, all men would have been drawn to Christ by His miracles.
Rabano Mauro † 856 d.C.
In this He further teaches that none should despise the words of a person inferior to Him; as also the Apostle, If any thing be revealed to him that sits, let the first hold his peace. (1 Cor. 14:30.)
Pseudo-Crisostomo
He did wisely in making now the beginning of His preaching, that He should not trample upon John’s teaching, but that He might the rather confirm it and demonstrate him to have been a true witness.
san Girolamo † 420 d.C.
Shewing also thereby that He was Son of that same God whose prophet John was; and therefore He says, Repent ye.
Pseudo-Crisostomo
He does not straightway preach righteousness which all knew, but repentance, which all needed. Who then dared to say, ‘I desire to be good, but am not able?’ For repentance corrects the will; and if ye will not repent through fear of evil, at least ye may for the pleasure of good things; hence He says, the kingdom of heaven is at hand; that is, the blessings of the heavenly kingdom. As if He had said, Prepare yourselves by repentance, for the time of eternal reward is at hand.
Remigio † 908 d.C.
And note, He does not say the kingdom of the Canaanite, or the Jebusite, is at hand; but the kingdom of heaven. The law promised worldly goods, but the Lord heavenly kingdoms.
san Giovanni Crisostomo † 407 d.C.
Also observe how that in this His first address He says nothing of Himself openly; and that very suitably to the case, for they had yet no right opinion concerning Him. In this commencement moreover He speaks nothing severe, nothing burdensome, as John had concerning the axe laid to the root of the condemned tree, and the like; but he puts first things merciful, preaching the glad tidings of the kingdom of heaven.
san Girolamo † 420 d.C.
Mystically interpreted, Christ begins to preach as soon as John was delivered to prison, because when the Law ceased, the Gospel commenced.
Il testo latino
Chrysostomus super Matth
Ille debet Christi iustitiam praedicare qui ventri suo contradicere potest, qui saeculi istius bona contemnit, qui vanam gloriam non desiderat. Et ideo dicitur exinde coepit Iesus praedicare, idest ex quo tentatus, famem vicit in deserto, avaritiam sprevit in monte, vanam gloriam repercussit in templo. Vel exinde coepit praedicare, ex quo traditus est Ioannes: nam si praedicante Ioanne praedicare coepisset, vilem reddidisset Ioannem, et inveniretur praedicatio Ioannis esse superflua quantum ad istius doctrinam, sicut si uno tempore sol cum Lucifero oriatur, gratiam Luciferi celat
Chrysostomus in Matth
Ideo etiam non praedicavit donec Ioannes in carcerem mitteretur, ne ex hoc multitudo scinderetur; propter quod etiam Ioannes nullum fecit signum, ut per miracula omnes traherentur ad Christum
Rabano Mauro
In hoc etiam docet ne quis ab inferiori persona sermonem contemnat; unde apostolus: si cui sedenti revelatum fuerit, prior taceat
Chrysostomus super Matth
Sapienter autem inde praedicationis suae sumpsit initium, non ut conculcet Ioannis doctrinam, sed ut magis confirmet, et testem eum verum fuisse demonstret
Hieronymus
In quo etiam ostendit se eiusdem esse Dei filium, cuius ille fuerat propheta, et ideo dicit poenitentiam agite
Chrysostomus super Matth
Non enim statim iustitiam praedicavit quam omnes cognoscebant, sed poenitentiam, qua omnes indigebant. Quis ergo ausus est dicere: volo bonus esse, et non possum? Poenitentia enim correctio est voluntatis; et si vos mala non terrent, ut scilicet poenitentiam agatis, saltem bona delectent; unde sequitur appropinquavit enim regnum caelorum, idest beatitudo regni caelestis; ac si dicat: parate vos per poenitentiam, quia appropinquavit tempus mercedis aeternae
Remigio
Et notandum, quia non dicit: appropinquavit regnum Chananaeorum aut Iebuzaeorum, sed regnum caelorum. Lex enim promittebat bona temporalia, sed dominus regna caelestia
Chrysostomus in Matth
Considerandum etiam, quod in hac praedicatione nihil de seipso manifeste praedicabat, quod interim conveniens erat, quia nondum de eo decentem habebant opinionem. Incipiens etiam, nihil grave et onerosum dixit, sicut Ioannes dixerat securim exscindendae arbori imminentem, et huiusmodi; sed in principio benigna proposuit, regnum caelorum evangelizans
Hieronymus
Mystice autem: Ioanne tradito, Christus incipit praedicare, quia desinente lege, consequenter oritur Evangelium
4:18
Pseudo-Crisostomo
Before He spoke or did any thing, Christ called Apostles, that neither word nor deed of His should be hid from their knowledge, so that they may afterwards say with confidence, What we have seen and heard, that we cannot but speak. (Acts 4:20.)
Rabano Mauro † 856 d.C.
The sea of Galilee, the lake of Gennesareth, the sea of Tiberias, and the salt lake, are one and the same.
La Glossa ord.
He rightly goes to fishing places, when about to fish for fishermen.
Remigio † 908 d.C.
Saw, that is, not so much with the bodily eye, as spiritually viewing their hearts.
san Giovanni Crisostomo † 407 d.C.
He calls them while actually working at their employment, to shew that to follow Him ought to be preferred to all occupations. They were just then casting a net into the sea, which agreed with their future office.
sant'Agostino † 430 d.C. Serm. 197. 2.
He chose not kings, senators, philosophers, or orators, but he chose common, poor, and untaught fishermen.
sant'Agostino † 430 d.C. Aug. Tract. in Joann. vii. 17.
Had one learned been chosen, he might have attributed the choice to the merit of his learning. But our Lord Jesus Christ, willing to bow the necks of the proud, sought not to gain fishermen by orators, but gained an Emperor by a fisherman. Great was Cyprian the pleader, but Peter the fisherman was before him.
Pseudo-Crisostomo
The operations of their secular craft were a prophecy of their future dignity. As he who casts his net into the water knows not what fishes he shall take, so the teacher casts the net of the divine word upon the people, not knowing who among them will come to God. Those whom God shall stir abide in his doctrine.
Remigio † 908 d.C.
Of these fishermen the Lord speaks by Jeremiah. I will send my fishers among you, and they shall catch you. (Jer. 16:16.)
La Glossa interlin.
Follow me, not so much with your feet as in your hearts and your life.
Pseudo-Crisostomo
Fishers of men, that is, teachers, that with the net of God’s word you may catch men out of this world of storm and danger, in which men do not walk but are rather borne along, the Devil by pleasure drawing them into sin where men devour one another as the stronger fishes do the weaker, withdrawn from hence they may live upon the land, being made members of Christ’s body.
san Gregorio Magno † 604 d.C. Hom. in Evan. v. 1.
Peter and Andrew had seen Christ work no miracle, had heard from him no word of the promise of the eternal reward, yet at this single bidding of the Lord they forgot all that they had seemed to possess, and straightway left their nets, and followed Him. In which deed we ought rather to consider their wills than the amount of their property. He leaves much who keeps nothing for himself, he parts with much, who with his possessions renounces his lusts. Those who followed Christ gave up enough to be coveted by those who did not follow. Our outward goods, however small, are enough for the Lord; He does not weigh the sacrifice by how much is offered, but out of how much it is offered. The kingdom of God is not to be valued at a certain price, but whatever a man has, much or little, is equally available.
Pseudo-Crisostomo
These disciples did not follow Christ from desire of the honour of a doctor, but because they coveted the labour itself; they knew how precious is the soul of man, how pleasant to God is his salvation, and how great its reward.
san Giovanni Crisostomo † 407 d.C.
To so great a promise they trusted, and believed that they should catch others by those same words by which themselves had been caught.
Pseudo-Crisostomo
These were their desires, for which they left all and followed; teaching us thereby that none can possess earthly things and perfectly attain to heavenly things.
La Glossa ap. Anselm.
These last disciples were an example to such as leave their property for the love of Christ; now follows an example of others who postponed earthly affection to God. Observe how He calls them two and two, as He afterwards sent them two and two to preach.
san Gregorio Magno † 604 d.C. Hom. in Ex. 17:1.
Hereby we are also silently admonished, that he who wants affection towards others, ought not to take on him the office of preaching. The precepts of charity are two, and between less than two there can be no love.
Pseudo-Crisostomo
Rightly did He thus build the foundations of the brotherhood of the Church on love, that from such roots a copious sap of love might flow to the branches; and that too on natural or human love, that nature as well as grace might bind their love more firmly. They were moreover brothers; and so did God in the Old Testament lay the foundations of His building on Moses and Aaron, brothers. But as the grace of the New Testament is more abundant than that of the Old, therefore the first people were built upon one pair of brethren, but the new people upon two. They were washing their nets, a proof of the extremest indigence; they repaired the old because they had not whence they should buy new. And what shews their great filial piety, in this their great poverty they deserted not their father, but carried him with them in their vessel, not that he might aid in their labour, but have the enjoyment of his sons’ presence.
san Giovanni Crisostomo † 407 d.C.
It is no small sign of goodness, to bear poverty easily, to live by honest labour, to be bound together by virtue of affection, to keep their poor father with them, and to toil in his service.
Pseudo-Crisostomo
We may not dare to consider the former disciples as more quick to preach, because they were casting their nets; and these latter as less active, because they were yet making ready only; for it is Christ alone that may know their differences. But perhaps we may say that the first were casting their nets, because Peter preached the Gospel, but committed it not to paper—the others were making ready their nets, because John composed a Gospel. He called them together, for by their abode they were fellow-townsmen, in affection attached, in profession agreed, and united by brotherly tenderness. He called them then at once, that united by so many common blessings they might not be separated by a separate call.
san Giovanni Crisostomo † 407 d.C.
He made no promise to them when He called them, as He had to the former, for the obedience of the first had made the way plain for them. Besides, they had heard many things concerning Him, as being friends and townsmen of the others.
Pseudo-Crisostomo
There are three things which we must leave who would come to Christ; carnal actions, which are signified in the fishing nets; worldly substance, in the ship; parents, which are signified in their father. They left their own vessel, that they might become governors of the vessel of the Church; they left their nets, as having no longer to draw out fishes on to the earthly shore, but men to the heavenly; they left their father, that they might become the spiritual fathers of all.
sant'Ilario † 367 d.C.
By this that they left their occupation and their father’s house we are taught, that when we would follow Christ we should not be holden of the cares of secular life, or of the society of the paternal mansion.
Remigio † 908 d.C.
Mystically, by the sea is figured this world, because of its bitterness and its tossing waves. Galilee is interpreted, ‘rolling’ or ‘a wheel,’ and shews the changeableness of the world. Jesus walked by the sea when He came to us by incarnation, for He took on Him of the Virgin not the flesh of sin, but the likeness of the flesh of sin. By the two brothers, two people are signified born of one God their Father; He saw them when He looked on them in His mercy. In Peter, (which is interpreted ‘owning,’) who is called Simon, (i. e. obedient,) is signified the Jewish nation, who acknowledged God in the Law, and obeyed His commandments; Andrew, which is interpreted ‘manly’ or ‘graceful,’ signifies the Gentiles, who after they had come to the knowledge of God, manfully abode in the faith. He called us His people when He sent the preachers into the world, saying, Follow me; that is, leave the deceiver, follow your Creator. Of both people there were made fishers of men, that is, preachers. Leaving their ships, that is, carnal desires, and their nets, that is, love of the world, they followed Christ. By James is understood the Jewish nation, which through their knowledge of God overthrew the Devil; by John the Gentile world, which was saved of grace alone. Zebedee whom they leave, (the name is interpreted flying or falling,) signifies the world which passes away, and the Devil who fell from Heaven. By Peter and Andrew casting their net into the sea, are meant those who in their early youth are called by the Lord, while from the vessel of their body they cast the nets of carnal concupiscence into the sea of this world. By James and John mending their nets are signified those who after sin before adversity come to Christ recovering what they had lost.
Rabano Mauro † 856 d.C.
The two vessels signify the two Churches; the one was called out of the circumcision, the other out of the uncircumcision. Any one who believes becomes Simon, i, e. obedient to God; Peter by acknowledging his sin, Andrew by enduring labours manfully, James by overcoming vices,
La Glossa ap Anselm.
and John that he may ascribe the whole to God’s grace. The calling of four only is mentioned, as those preachers by whom God will call the four quarters of the world.
sant'Ilario † 367 d.C.
Or, the number that was to be of the Evangelists is figured.
Remigio † 908 d.C.
Also, the four principal virtues are here designed; Prudence, in Peter, from his confession of God; Justice, we may refer to Andrew for his manful deeds; Fortitude, to James, for his overthrow of the Devil; Temperance, to John, for the working in him of divine grace.
sant'Agostino † 430 d.C. Ev. ii. 17.
It might move enquiry, why John relates that near Jordan, not in Galilee, Andrew followed the Lord with another whose name he does not mention; and again, that Peter received that name from the Lord. Whereas the other three Evangelists write that they were call d rom their fishing, sufficiently agreeing with one another, especially Matthew and Mark; Luke not naming Andrew, who is however understood to have been in the same vessel with him. There is a further seeming discrepancy, that in Luke it is to Peter only that it is said, Henceforth thou shalt catch men; Matthew and Mark write that it was said to both. As to the different account in John, it should be carefully considered, and it will be found that it is a different time, place, and calling that is there spoken of. For Peter and Andrew had not so seen Jesus at the Jordan that they adhered inseparably ever after, but so as only to have known who He was, and wondering at Him to have gone their way. Perhaps he is returning back to something he had omitted, for he proceeds without marking any difference of time, As he walked by the sea of Galilee. It may be further asked, how Matthew and Mark relate that He called them separately two and two, when Luke relates that James and John being partners of Peter were called as it were to aid him, and bringing their barks to land followed Christ. We may then understand that the narrative of Luke relates to a prior time, after which they returned to their fishing as usual. For it had not been said to Peter that he should no more catch fishes, as he did do so again after the resurrection, but that he should catch men. Again, at a time after this happened that call of which Matthew and Mark speak; for they draw their ships to land to follow Him, not as careful to return again, but only anxious to follow Him when He bids them.
Il testo latino
Chrysostomus super Matth
Antequam Christus aliquid dicat vel faciat, vocat apostolos, ut nihil illos lateat nec verborum Christi nec operum, ut postmodum fiducialiter dicere possint: non possumus quae vidimus et audivimus non loqui. Hinc est quod dicitur ambulans Iesus iuxta mare Galilaeae
Rabano Mauro
Mare Galilaeae idem est quod stagnum Genesareth, mare Tiberiadis et lacus salinarum
Glossa
Decenter autem per piscatoria vadit loca, piscatores piscaturus; unde sequitur vidit duos fratres, Simonem, qui vocatur Petrus, et Andream fratrem eius
Remigio
Vidit autem non tam corporaliter quam spiritualiter ad corda eorum respiciens
Chrysostomus in Matth
In mediis autem operationibus existentes eos vocavit, monstrans quod omnibus occupationibus sequelam suam praeponere oportet; unde sequitur mittentes retia in mare, quod quidem eorum officio congruebat; propter quod sequitur erant enim piscatores
Augustinus de Verb. Dom
Non enim elegit reges aut senatores aut philosophos aut oratores, immo elegit plebeios, pauperes et indoctos piscatores
Augustinus super Ioann
Si enim doctus eligeretur, fortassis ideo se diceret electum, quia doctrina eius eligi meruit. Dominus autem noster Iesus Christus volens superborum frangere cervices, non quaesivit per oratorem piscatorem, sed de piscatore lucratus imperatorem. Magnus Cyprianus orator, sed prius Petrus piscator
Chrysostomus super Matth
Futurae etiam dignitatis gratiam artificii opera prophetabant: nam sicut qui retia iactat in aquam, nescit quos pisces comprehensurus est, sic doctor, quando divini sermonis retia super populum iactat, nescit qui sunt accessuri ad Deum. Sed quoscumque Deus excitaverit, illi adhaerent eius doctrinae
Remigio
De his autem piscatoribus loquitur dominus per Ieremiam dicens: mittam in vos piscatores meos et piscabuntur vos. Unde et hic subditur venite post me
Glossa
Non tam pedibus, quam affectu et imitatione. Et faciam vos fieri piscatores hominum
Chrysostomus super Matth
Idest doctores; ut cum rete verbi Dei comprehendatis homines de mundo tempestuoso et periculoso ubi homines non ambulant, sed feruntur, quia Diabolus cum delectatione compellit eos in mala, ubi alterutrum homines se comedunt, sicut pisces fortiores devorant iuniores - ut translati vivant in terra, corporis Christi membra facti
Gregorius in Evang
Nulla autem Petrus et Andreas Christum miracula facere viderant, nihil ab eo de praemio aeternae retributionis audierant, et tamen ad unum domini praeceptum, hoc quod possidere videbantur, obliti sunt; unde sequitur at illi continuo, relictis retibus, secuti sunt eum. In quo affectum debemus potius pensare quam censum. Multum enim reliquit qui sibi nihil retinuit, multum dimisit qui cum re possessa et concupiscentiis renuntiavit. A sequentibus ergo tanta dimissa sunt quanta a non sequentibus concupisci potuerunt. Exteriora enim nostra domino quantumlibet parva sufficiunt, nec perpendit quantum in eius sacrificio, sed ex quanto proferatur. Aestimationem quippe pretii regnum Dei non habet, sed tantum valet quantum habes
Chrysostomus super Matth
Non autem praedicti discipuli secuti sunt Christum, doctoris cupientes honorem, sed operis lucrum: sciebant enim quam pretiosa est anima hominis, quam grata est apud Deum salus ipsius et quanta est merces
Chrysostomus in Matth
Tantae igitur promissioni crediderunt, et per sermones quibus sunt capti, crediderunt se alios posse piscari
Chrysostomus super Matth
Haec igitur cupientes, secuti sunt, omnibus relictis; in quo nos docuerunt quia nemo potest terrena possidere et perfecte ad caelestia pervenire
Glossa
In his ergo datum est exemplum illis qui censum deserunt pro Christi amore. Subditur autem exemplum eorum qui etiam carnales affectus pro Deo postponunt; unde dicitur et procedens inde, vidit alios duos. Nota, quia vocat binos et binos, sicut alibi legitur quod misit eos binos et binos ad praedicandum
Gregorius in Evang
Quatenus hic nobis tacitus innuat, quia qui caritatem erga alterum non habet, praedicationis officium suscipere nullatenus debet. Duo enim sunt praecepta caritatis, et minus quam inter duos caritas haberi non potest
Chrysostomus super Matth
Super caritatem etiam fraternitatis Ecclesiae recte posuit fundamenta, ut ex radicibus caritatis exuberans quasi humor ascendat in ramos; et hoc super naturalem caritatem, ut non solum per gratiam, sed etiam per naturam ipsa caritas firmior habeatur; unde dicit fratres: sic enim fecit Deus et in veteri testamento, super Moysen et Aaron fratres, ponens aedificationis initium. Quoniam autem abundantior est gratia novi testamenti quam veteris, ideo primum populum aedificavit super unam fraternitatem, hunc autem super duas. Iacobum, inquit, Zebedaei, et Ioannem fratrem eius in navi cum Zebedaeo patre eorum, reficientes retia sua, quod est maximae paupertatis indicium: vetera enim reficiebant qui nova unde emerent non habebant. Et quod ad maiorem pietatem eorum pertinet, in tanta paupertate sic patri suo succurrebant, ut secum eum baiularent, in navi, non ut ille istos adiuvaret in opere, sed ut isti illum consolarentur sua praesentia
Chrysostomus in Matth
Non parva autem est hic demonstratio virtutis, inopiam facile ferre, ex iustis nutriri laboribus, colligari invicem amoris virtute, patrem inopem habere secum et in eius obsequio laborare
Chrysostomus super Matth
Aestimare autem primos velociores ad praedicandum, quia retia mittebant, istos autem quasi pigriores quia adhuc retia componebant, non sumus ausi, quia differentiam eorum cognoscere solius est Christi. Forte ergo illi propter Petrum dicti sunt mittentes retia, qui praedicavit Evangelium, sed non composuit; isti autem propter Ioannem componentes, qui Evangelium composuit. Sequitur et vocavit eos: erant enim habitatione cives, dilectione concordes, artificio pares, fraternitatis coniuncti pietate. Ideo simul vocavit eos, ne tot bonis coniunctos dissimilis vocatio separaret
Chrysostomus in Matth
Vocando autem nihil eis promisit, sicut prioribus; obedientia enim eorum qui praevenerant, viam eis ad credendum praeparaverat. Sed et multa de ipso audierant, scilicet tamquam familiares et consanguinitate coniuncti. Sequitur illi autem, relictis retibus et patre, secuti sunt eum
Chrysostomus super Matth
Tria enim sunt quae relinquere debet qui venit ad Christum: actus carnales, qui per retia piscationis significantur; substantiam mundialem, quae per navem; et parentes, qui per patrem. Reliquerunt ergo navem, ut fierent ecclesiasticae navis gubernatores; reliquerunt retia, ut non pisces afferrent ad civitatem terrenam, sed homines ad caelestem; reliquerunt unum patrem, ut spirituales patres omnium fierent
Hilarius in Matth
Eis igitur artem et patriam domum relinquentibus, docemur, Christum secuturi, et saecularis vitae sollicitudine et paternae domus consuetudine non teneri
Remigio
Mystice autem per mare designatur iste mundus, propter amaritudinem et fluctuationem. Galilaea autem interpretatur volubilis, sive rota, et significat mundi volubilitatem. Ambulavit igitur Iesus iuxta mare dum ad nos per incarnationem venit: quia non carnem peccati, sed similitudinem carnis peccati suscepit ex virgine. Per duos fratres duo populi designantur qui ab uno Deo patre creati sunt, quos vidit quando eos misericorditer respexit. Per Petrum enim, qui interpretatur agnoscens, et dicitur Simon, idest obediens, designatur Iudaicus populus, qui per legem Deum agnovit et praeceptis eius obedivit; per Andream, qui interpretatur virilis sive decorus, intelligitur gentilis populus qui post agnitionem Dei viriliter in fide permansit. Nos populum vocavit quando praedicatores in mundum misit, dicens venite post me, idest relinquite deceptorem et sequimini creatorem. De utroque etiam populo facti sunt hominum piscatores, idest praedicatores. Relictis autem navibus, idest carnalibus desideriis, et retibus, idest mundi cupiditatibus, secuti sunt Christum. Per Iacobum etiam intelligitur Iudaicus populus, qui per cognitionem Dei Diabolum supplantavit; per Ioannem gentilis populus, qui sola gratia salvatus est. Zebedaeus autem, quem relinquunt, et interpretatur fugitivus sive labens, significat mundum qui transit et Diabolum qui de caelis lapsus est. Per Petrum etiam et Andream mittentes retia in mare, designantur illi qui in prima aetate, dum de navi corporis sui mittunt retia carnalis concupiscentiae in mare huius saeculi, vocantur a domino. Per Iacobum et Ioannem reficientes retia designantur illi qui post peccata ante adversitates veniunt ad Christum recuperantes quae perdiderunt
Rabano Mauro
Duae naves duas Ecclesias figurant: eam quae ex circumcisione, et eam quae ex praeputio vocata est. Quilibet etiam fidelis fit Simon, Deo obediendo; Petrus, peccatum suum agnoscendo; Andreas, viriliter labores patiendo; Iacobus, vitia supplantando
Glossa
Et Ioannes, ut totum gratiae Dei adscribat. Et ideo quarta tantum vocatio ponitur, per quos praedicatores Dei a quatuor mundi partibus vocatos signetur
Hilarius in Matth
Vel in hoc futurorum Evangelistarum numerus figuratur
Remigio
Per hoc etiam quatuor virtutes principales designantur: prudentia enim refertur ad Petrum, propter divinam cognitionem; iustitia ad Andream, propter operum virilitatem; fortitudo ad Iacobum, propter Diaboli supplantationem; temperantia ad Ioannem, propter divinae gratiae effectum
Augustinus de Cons. Evang
Sane movere potest quomodo Ioannes dicat non in Galilaea, sed iuxta Iordanem Andream secutum esse dominum cum alio cuius nomen tacetur; deinde Petrum ab illo nomen accepisse; ceteri autem tres Evangelistae de piscatione vocatos eos dicunt, satis inter se convenienter, maxime Matthaeus et Marcus; nam Lucas Andream non nominat, qui tantum intelligitur in eadem navi fuisse. Hoc etiam videtur distare quod tantum Petro a domino dictum esse commemorat Lucas: ex hoc iam homines eris capiens quod Matthaeus et Marcus ambobus dixisse narrant. Sed potuit prius Petro dici secundum Lucam, et ambobus postea secundum alios duos. Sed quod de Ioanne diximus, diligenter considerandum est, cum et locorum plurimum intersit et temporis et ipsius vocationis. Sed intelligendum est, Petrum et Andream non sic vidisse dominum iuxta Iordanem ut ei iam inseparabiliter inhaererent, sed tantum cognovisse quis esset, et eum miratos ad propria remeasse. Forte autem quod praetermiserat recapitulat, quia sine ulla consequentis temporis differentia dicit ambulans autem iuxta mare. Quaeri etiam potest quomodo binos et binos seorsum eos vocaverit, sicut narrat Matthaeus et Marcus, cum Lucas dicat Iacobum et Ioannem tamquam socios Petri ad adiuvandum vocatos fuisse, et simul subductis ad terram navibus Christum secutos? Unde intelligendum est hoc primo esse factum quod Lucas insinuat, et eos ad capturam piscium ex more remeasse: non enim erat dictum Petro quod pisces nunquam esset capturus, cum post resurrectionem hoc fecerit, sed quod homines esset capturus; postea hoc factum est quod Matthaeus et Marcus narrant: non enim subductis ad terram navibus, tamquam cura redeundi secuti sunt eum, sed tamquam iubentem ut sequerentur
4:23
Pseudo-Crisostomo
Kings, when about to go to war with their enemies, first gather an army, and so go out to battle; thus the Lord when about to war against the Devil, first collected Apostles, and then began to preach the Gospel.
Remigio † 908 d.C.
An example of life for doctors; that they should not be inactive, they are instructed in these words, And Jesus went about.
Pseudo-Crisostomo
Because they being weak could not come to their physician, He as a zealous Physician went about to visit those who had any grievous sickness. The Lord went round the several regions, and after His example the pastors of each region ought to go round to study the several dispositions of their people, that for the remedy of each disease some medicine may be found in the Church.
Remigio † 908 d.C.
That they should not be acceptors of persons the preachers are instructed in what follows, the whole of Galilee. That they should not go about empty, by the word teaching. That they should seek to benefit not few but many, in what follows, in their synagogues.
san Giovanni Crisostomo † 407 d.C.
a By which too He shewed the Jews that He came not as an enemy of God, or a seducer of souls, but as consenting with his Father.
Remigio † 908 d.C.
That they should not preach error nor fable, but sound doctrine, is inculcated in the words, preaching the Gospel of the kingdom. ‘Teaching’ and ‘preaching’ differ; teaching refers to things present, preaching to things to come; He taught present commandments and preached future promises.
Pseudo-Crisostomo
Or, He taught natural righteousness, those things which natural reason teaches, as chastity, humility, and the like, which all men of themselves see to be goods. Such things are necessary to be taught not so much for the sake of making them known as for stirring the heart. For beneath the prevalence of carnal delights the knowledge of natural righteousness sleeps forgotten. When then a teacher begins to denounce carnal sins, his teaching does not bring up a new knowledge, but recalls to memory one that had been forgotten. But He preached the Gospel, in telling of good things which the ancients had manifestly not heard of, as the happiness of heaven, the resurrection of the dead, and the like. Or, He taught by interpreting the prophecies concerning Himself; He preached by declaring the benefits that were to come from Himself.
Remigio † 908 d.C.
That the teacher should study to commend his teaching by his own virtuous conduct is conveyed in those words, healing every sort of disease and malady among the people; maladies of the body, diseases of the soul.
Pseudo-Crisostomo
Or, by disease we may understand any passion of the mind, as avarice, lust, and such like, by malady unbelief, that is, weakness of faith. Or, the diseases are the more grievous pains of the body, the maladies the slighter. As He cured the bodily pains by virtue of His divine power, so He cured the spiritual by the word of His mercy. He first teaches, and then performs the cures, for two reasons. First, that what is needed most may come first; for it is the word of holy instruction, and not miracles, that edify the soul. Secondly, because teaching is commended by miracles, not the converse.
san Giovanni Crisostomo † 407 d.C.
We must consider that when some great change is being wrought, as the introduction of a new polity, God is wont to work miracles, giving pledges of His power to those who are to receive His laws. Thus when He would make man, He first created a world, and then at length gave man in paradise a law. When He would dispense a law to the holy Noah, he shewed truly great wonders; and again when He was about to ordain the Law for the Jews, He first shewed great prodigies, and then at length gave them the commandments. So now when about to introduce a sublime discipline of life, He first provided a sanction to His instructions by mighty signs, because the eternal kingdom He preached was not seen, by the things which did appear, He made sure that which as yet did not appear.
La Glossa ap. Anselm.
Because preachers should have good testimony from those who are without, lest if their life is open to censure, their preaching be contemned, he adds, And the fame of him went abroad through all Syria.
Rabano Mauro † 856 d.C.
Syria here is all the region from Euphrates to the Great sea, from Cappadocia to Egypt, in which is the country of Palestine, inhabited by Jews.
san Giovanni Crisostomo † 407 d.C.
Observe the reserve of the Evangelist; he does not give an account of any one of the various cases of healing, but passes in one brief phrase an abundance of miracles, they brought to him all their sick.
Remigio † 908 d.C.
By these he would have us understand various but slighter diseases; but when he says, seized with divers sicknesses and torments, he would have those understood, of whom it is subjoined, and who had dæmons.
La Glossa
‘Sickness’ means a lasting ailment; ‘torment’ is an acute pain, as pleurisy, and such like; they who had dæmons are they who were tormented by the dæmons.
Remigio † 908 d.C.
‘Lunatics’ are so called from the moon; for as it waxes in its monthly seasons they are tormented.
san Girolamo † 420 d.C.
Not really smitten by the moon, but who were believed to be so through the subtlety of the dæmons, who by observing the seasons of the moon, sought to bring an evil report against the creature, that it might redound to the blasphemy of the Creator.
sant'Agostino † 430 d.C. De Civ. Dei, xxi. 6.
Dæmons are enticed to take up their abode in many creatures, (created not by themselves but God,) by delights adapted to their various natures; not that they are animals, drawn by meats; but spirits attracted by signs which agree with each one’s taste.
Rabano Mauro † 856 d.C.
Paralytics are those whose bodies have their nerves slackened or resolved from a Greek word, signifying this.
Pseudo-Crisostomo
In some places it is, He cured many; but here, He cured them, meaning ‘all;’ as a new physician first entering a town cures all who come to him. to beget a good opinion concerning himself.
san Giovanni Crisostomo † 407 d.C.
He requires no direct profession of faith from them, both because He had not yet given them any proofs of His miraculous power, and because in bringing their sick from far they had shewn no small faith.
Rabano Mauro † 856 d.C.
crowds that followed Him consisted of four sorts of men, some followed for the heavenly teaching as disciples, some for the curing of their diseases, some from the reports concerning Him alone, and curiosity to find whether they were true; others from envy, wishing to catch Him in some matter that they might accuse Him. Mystically, Syria is interpreted ‘lofty,’ Galilee, ‘turning:’ or ‘a wheel;’ that is, the Devil and the world; the Devil is both proud and always turned round to the bottom; the world in which the fame of Christ went abroad through preaching: the dæmoniacs are the idolaters; the lunatics, the unstable; the paralytics, the slow and careless.
La Glossa ap. Anselm.
The crowds that follow the Lord, are they of the Church, which is spiritually designated by Galilee, passing to virtuousness; Decapolis is he who keeps the Ten Commandments; Jerusalem and Judæa, he who is enlightened by the vision of peace and confession; and beyond Jordan, he who having passed the waters of Baptism enters the land of promise.
Remigio † 908 d.C.
Or, they follow the Lord from Galilee, that is, from the unstable world; from Decapolis, (the country of ten towns,) signifying those who break the Ten Commandments; and from Jerusalem, because before it was preserved unhurt in peace; and from Jordan, that is, from the confession of the Devil; and from beyond Jordan, they who were first planted in paganism, but passing the water of Baptism came to Christ.
Il testo latino
Chrysostomus super Matth
Omnis rex pugnaturus contra adversarium, prius congregat exercitum, et sic vadit ad pugnam; sic et dominus contra Diabolum pugnaturus, prius congregavit apostolos, et sic coepit Evangelium praedicare; unde sequitur et circuibat Iesus
Remigio
In quo doctorum vita instruitur: ut enim non sint pigri, docentur per hoc quod dicitur circuibat Iesus
Chrysostomus super Matth
Quia enim illi ut debiles ad medicum venire non poterant, ipse sicut studiosus medicus circuibat graviter aegrotantes. Et dominus quidem circuibat singulas regiones; qui autem sunt unius regionis pastores considerando debent circuire populi singulas passiones, ut ad remedium passionis eorum aliquod medicamentum in Ecclesia proferatur
Remigius (Rabanus in hoc loco id habet)
Ut autem non sint acceptores personarum docentur praedicatores per hoc quod subiungitur totam Galilaeam. Ut autem vacui non discurrant, docentur per hoc quod subditur docens. Ut autem non paucis, sed multis prodesse studeant, monentur per hoc quod sequitur in synagogis
Chrysostomus in Matth
Hinc quoque Iudaeos docebat, quod nec esset Dei adversarius nec animarum seductor, sed quod patri consentiens advenisset
Remigio
Ut autem non errores neque fabulas, sed salutaria praedicent, docentur per hoc quod subditur praedicans Evangelium regni. Distat autem inter docens et praedicans: docens enim refertur ad praesentia, praedicans ad futura: docebat enim de praesentibus mandatis, praedicabat de futuris promissis
Chrysostomus super Matth
Vel docebat iustitias naturales, quas scilicet ratio naturalis docet: ut castitatem, humilitatem, et huiusmodi, quas per seipsos omnes bona esse intelligunt: de quibus necessaria est doctrina, non tantum propter manifestationem eorum, quantum propter excitationem cordis. Praevalentibus enim delectationibus carnalibus, scientia iustitiae naturalis quasi in oblivionem deducta obdormit. Cum ergo coepit doctor reprehendere carnalia mala, eius doctrina non novam scientiam introducit, sed oblitam commonefacit. Praedicabat autem Evangelium annuntiando bona, quae antiqui manifeste nec audierant, ut beatitudinem caelestem, mortuorum resurrectionem, et huiusmodi. Vel docebat interpretando prophetias de ipso: Evangelium praedicabat denuntiando in se bona futura
Remigio
Ut autem doctores doctrinam suam virtutibus commendare studeant, docentur per hoc quod subditur sanans omnem languorem et omnem infirmitatem in populo. Infirmitas quidem est corporum, languor autem animarum
Chrysostomus super Matth
Vel per languorem, animae aliquam passionem intelligimus, ut avaritiam, libidinem, et huiusmodi; per infirmitatem autem infidelitatem, per quam aliquis infirmatur in fide. Vel per languores intelliguntur graviores corporis passiones, per infirmitates autem leviores. Sicut autem passiones corporales divinitatis virtute sanabat, sic spirituales verbo pietatis. Primo autem docet et postea sanat; propter duo: primo, quia praemittitur quod magis necessarium est: verba enim pietatis aedificant animam, non miracula; deinde quia verba per miracula commendantur, et non e converso
Chrysostomus in Matth
Considerandum autem, quod quando novum fit aliquid, ac politicae cuiusdam introductio, signa Deus facere consuevit praestans suae potentiae pignora his qui legem eius accepturi sunt. Sic cum hominem facturus esset, prius mundum creavit, ac tum demum facto homini legem in Paradiso dedit; et cum sancto Noe legem positurus esset, magna utique mirabilia monstravit; sed et Iudaeis quidem, cum legem laturus esset prius prodigia magna ostendit, ac tum demum eis praecepta legis imposuit. Ita hic sublimem quamdam vivendi introducturus disciplinam, auctoritatem mandatis suis praestruxit claritate signorum: quia enim aeternum regnum, quod praedicabat, non apparebat, ex his quae videntur, etiam illud quod nondum apparebat, manifestum fecit
Glossa
Sed quia praedicatores debent habere bonum testimonium ab his qui foris sunt, ne, si vita despicitur, praedicatio contemnatur, subditur et abiit opinio eius in totam Syriam
Rabano Mauro
Syria est omnis regio ab Euphrate usque ad mare magnum, a Cappadocia usque ad Aegyptum, in qua est provincia Palaestina, in qua habitant Iudaei
Chrysostomus in Matth
Intende autem moderationem Evangelistae, quia non unumquemque nobis enarrat curatorum, sed brevibus verbis copiositatem transcurrit signorum; unde sequitur et obtulerunt ei omnes male habentes
Remigio
Per quos varias vult intelligi infirmitates, sed leviores. Cum vero dicit variis languoribus et tormentis comprehensos, illos vult intelligi de quibus subinfertur et qui Daemonia habebant
Glossa
Languor diuturnus est; tormentum est morbus acutus, ut dolor lateris, et huiusmodi; qui autem Daemonia habebant, sunt qui a Daemonibus vexabantur
Remigio
Lunatici enim dicti sunt a luna, quae dum menstruis temporibus crescit et decrescit, ipsi vexantur
Hieronymus
Daemones enim observantes lunaria tempora, creaturam infamare cupiebant, ut in creatorem blasphemiae redundarent
Augustinus de Civ. Dei
Illiciuntur tamen Daemones ad inhabitandum per creaturas (quas non ipsi, sed Deus condidit) delectabilibus pro sua diversitate diversis, non ut animalia cibis, sed ut spiritus signis, quae cuiusque delectationi congruunt
Rabano Mauro
Paralytici autem sunt corpore dissoluti: paralysis enim Graece, Latine dicitur dissolutio. Sequitur et curavit eos
Chrysostomus super Matth
Cum in quibusdam locis dicatur: multos curavit, hic simpliciter dicitur et curavit eos, signans quod omnes curavit, sicut et novitius medicus intrans civitatem, omnes ad se venientes curat propter suam opinionem commendandam
Chrysostomus in Matth
A nullo autem eorum fidem exquisivit, quoniam nondum virtutis suae demonstrationem dederat, et illi e longinquo venientes et aegros adducentes, non parvam ostenderant fidem. Sequitur et secutae sunt eum turbae multae
Rabano Mauro
Quae quadripartitae sunt alii propter caeleste magisterium, ut discipuli; alii ob curationem infirmitatum; alii sola fama et curiositate, volentes experiri an verum esset quod dicebatur; alii per invidiam, volentes eum in aliquo capere et accusare. Mystice autem Syria interpretatur elata, Galilaea volubilis vel rota, idest Diabolus et mundus, qui et superbus est et ad ima semper rotatur; in quo fama Christi per praedicationem innotuit: daemoniaci enim sunt idololatrae; lunatici, instabiles; paralytici, pigri et dissoluti
Glossa
Turbae autem quae sequuntur dominum, sunt de Ecclesia, quae spiritualiter est Galilaea transmigrans ad virtutes; et Decapolis decem praecepta servans; et Hierosolyma et Iudaea, quam visio pacis et confessio illustrat; et trans Iordanem, quia Baptismo transito, terram promissionis intrat
Remigio
Vel sequitur dominum de Galilaea, idest de volubilitate mundi, et Decapoli, quae est regio decem urbium, et significat Decalogi transgressores, et de Hierosolyma, quia scilicet prius innoxia pace detinebatur, et de Iudaea, idest de confessione diabolica, et de trans Iordanem, qui prius erant in Paganismo constituti, sed transeuntes per aquam Baptismi venerunt ad Christum
4:1
1. TUNC JESUS DUCTUS EST IN DESERTUM A SPIRITU, UT TENTARETUR A DIABOLO. — Syrus, ab accusatore; diabolos enim Graecis idem est quod accusator, calumniator, qualis maxime est Satanas, qui homines perpetim accusat apud Deum, ut eos sibi suaeque potestati addicat in gehenna. Tunc, — scilicet illico a baptismo Christi. Unde Marcus, cap. I, 12, ait: «Et statim spiritus expulit eum in desertum.» Et Lucas, cap. IV, 1: «Jesus autem plenus Spiritu sancto, regressus est a Jordane, et agebatur a spiritu in desertum.» Unde videtur quod Christus eadem die 6 januarii, qua baptizatus est, actus sit a spiritu in desertum, eademque die finiente et septima inchoante, inchoarit jejunium 40 dierum, ideoque illud finierit die 15 februarii. Celerrimus enim ad omne opus bonum est Spiritus sanctus, aeque ac Christus. DUCTUS EST. — Graece anechthe, id est subductus et e medio sublatus est, ut scilicet e populi turba, cum qua hactenus conversatus erat, secederet in desertum, ibique orationi et jejunio vacans, sanctitatis famam sibi apud populum pareret, ac majori auctoritate praedicare inciperet, aeque ac fecerat ejus prodromus et praecursor Joannes Baptista. Marcus habet: «Expulit eum spiritus,» ubi vox expulit significat vim, efficaciam et alacritatem Spiritus, quae erat in Christo ac futura erat in Apostolis caeeterisque Christianis, quos possessurus et ad heroica virtutum opera acturus erat Spiritus sanctus, juxta illud, Roman. VIII, 14: «Qui Spiritu Dei aguntur, ii sunt filii Dei.» Ita S. Hieronymus, S. Hilarius et Auctor Imperfecti. Ductus ergo est Christus a Spiritu, non per aera raptus, sed pedibus suis alacerrime impulsu Spiritus contendens ad stadium luctae cum Satana in deserto ineundae. Desertum enim Christo fuit orationis, jejunii et vitae angelicae palaestra, ibique duellum iniit cum Lucifero eumque prostravit. Vide S. Basilium, De Laudibus Eremi, et ea quae annotavi, Osee II, 14, ad illa: «Ducam eam in solitudinem, et loquar ad cor ejus.» IN DESERTUM. — Desertum hoc vocatur Quarantana, quod ita ex Bredembachio, Brochardo et Saligniaco describit Adrichomius in Descriptione Terrae sanctae, pag. 19, num. 97: «Quarantana desertum inter Jerusalem et Jericho incipit, juxta Anathot, et extenditur super Galgala usque ad desertum Thecuae et Engaddi, juxta mare Mortuum. Hic commoratus est S. Joannes Baptista, ibique in ejus memoriam exstructa fuit ecclesia et monasterium quod Graeci monachi inhabitabant, sed temporibus Bredembachii erat desolatum. Ibi venientem ad se, ut baptizaretur, Christum digito demonstravit Joannes, dicens: Ecce Agnus Dei. In hoc Christus jejunavit 40 diebus et 40 noctibus, agens et habitans cum bestiis.» In hoc deserto juxta Jordanem, ejusdem nominis est: «Quarantana, mons altus et ascensu difficilis, in quo tentatus est primum Dominus a Satana. In hujus montis cacumine sacellum est ruinosum, jejunio et oratione Christi venerabile.» Tropologice: audi S. Ambrosium, lib. III De Virginibus: «Et nos igitur, inquit, procul a luxuria, procul a lascivia, tanquam in arido vitae istius ac jejuno solo, fugitantem deliciarum Christum sequamur. Non in foro, non in plateis Christus reperitur. Nequaquam igitur quaeramus Christum, ubi invenire non possumus. Non est Christus circumforaneus. Christus enim est pax; in foro lites: Christus justitia est; in foro iniquitas: Christus operator est; in foro inane otium: Christus charitas est; in foro obtrectatio: Christus fides est; in foro fraus et perfidia: Christus in Ecclesia est; in foro idola, etc.» A SPIRITU. — Non a diabolo, sed a Spiritu sancto; hic enim praecessit cap. praecedenti, vers. penultimo, ubi dicitur de Jesu: «Vidit Spiritum Dei descendentem sicut columbam et venientem super se.» Hic ergo Dei Spiritus fuit possessor et auriga Christi, agens eum in desertum. Unde Syrus vertit: «a Spiritu sanctitatis,» id est a Spiritu sancto, qui est sanctissimus et fons omnis sanctitatis, idque patet ex articulo graeco, tou pneumatos, quasi diceret illius Spiritus, scilicet magni, primi, summi et divini; et quia hic Spiritus opponitur diabolo, qui sequitur quasi antagonista Christi et Spiritus sancti, «ut illuc eum Spiritus malignus inveniret,» ait S. Gregorius, homilia 16 in Evang. Denique vox Spiritus, cum absolute ponitur, significat Spiritum sanctum, ut notavit ex Didymo magistro suo S. Hieronymus. UT TENTARETUR A DIABOLO. — Vox ut non significat Spiritum sanctum directe intendisse tentationem diaboli intentandam Christo, hoc enim malum et perversum est, sed intendisse duntaxat tentationem hanc permittere, ob fructum et victoriam Christi, quam certo ope sua futuram praevidebat, ideoque Christum diabolo tentationem hanc optanti objecisse, et quasi athletam ad duellum eidem composuisse et opposuisse. Primo ergo Spiritus sanctus hoc facto intendit, ut Christus illico a baptismo tentatus, Christianis jam baptizatis et ad Deum conversis vitae daret ideam, qua discerent tentationibus statim occursantibus resistere et contra eas se communire. Idem S. Chrysostomus et Hilarius: unde Tertullianus, lib. De Baptismo, cap. ultim., docet hic significatum esse neminem intentatum regnum Dei consecuturum; ac simul ostensum est, quis sit artifex et faber tentationum omnium, ut ait idem, lib. De Orat., cap. VIII. Secundo, ut nullam tentationem esse insuperabilem ostenderet, sed omnes vinci gratia a se aspirata, oratione, jejunio, verbis S. Scripturae, praeceptorum et promissionum Dei meditatione, ac constantia, fortitudine et fiducia in Deum, suo exemplo demonstraret. Vide dicta Ecclesiastici, cap. II, 1 et seq., ubi multa hac de re annotavi. Tertio, ut Christus caeteris hominibus, qui crebro a Satana tentantur, quasi fratribus similem se praeberet et exhiberet, uti docet Apostolus, Hebr. IV, 15. Quarto, ut futuros in Ecclesia doctores, praedicatores, praesules, apostolos primo tentationibus probari, ac oratione et meditatione in solitario secessu firmari oportere, illoque spiritum ingentem a Deo haurire, quem deinde in alios effundant, ostenderet. Qui ergo sapiunt, prius cum Christo in desertum hoc orationis et meditationis secedunt, in eoque cum Deo conversantes ad munus praedicationis, gubernationis et apostolatus se disponunt et praeparant. Quinto, ut Luciferum ad duellum provocans superaret, et consequenter totum ejus daemonum exercitum. Porro duellum hoc Christi et diaboli, simile est duello solis cum nubibus eum cingentibus, cum hoc lemmate: «Splendor ex me.» Sol enim (ita dictus, quod solus sit in mundo) est oculus mundi, ait S. Ambrosius in Hexameron, die 4, jucunditas diei, pulchritudo coeli, mensura temporum, virtus et vigor omnium stellarum. Sic est et Christus. Sicut ergo sol nubes dissipat, sic et Christus omnes diaboli tentationes. Rursum sicut sol nubes atras illustrans, facit splendidas, sic Christus splendore gratiae suae desolationes in consolationes, tentationes in victorias, praelium in triumphum convertit. Sexto, ut sua tentatione et exemplo nostras tentationes vinceret, et cum eodem hoste et antagonista suo Satana pugnare et vincere doceret, atque ad id gratiam et fortitudinem nobis promereretur. Licet enim fideles infirmitatis suae conscii, declinare debeant tentationes quoad possunt, juxta id quod Christus orare nos docuit: «Et ne nos inducas in tentationem, sed libera nos a malo,» Matth. VI; tamen cum illae ingruunt, generose et animose nixi Christo illis resistant necesse est, juxta id quod Christus ait: «Confidite, ego vici mundum.» Joan. XVI, 33. Unde S. Augustinus in Ps. XC: «Ideo, ait, tentatus est Christus, ne vincatur a tentatore Christianus.» Sed, ut idem ait in Psal. LX, «ut illo vincente, nos quoque vinceremus.» Nam, ut ait S. Ambrosius, in cap. IV Luc.: «Quando tentaris, cognosce quia paratur corona. Tolle martyrum certamina, tulisti coronas; tolle cruciatus, tulisti beatitudines. Nonne tentatio Joseph, virtutis est celebratio? nonne injuria carceris, corona est castitatis?» Nota: Lucas, cap. IV, 1, ait: «Agebatur a Spiritu in desertum diebus quadraginta, et tentabatur,» Graece peirazomenos, id est tentationem patiens, a diabolo: ex quo nonnulli colligunt Christum, praeter tres diaboli tentationes ab Evangelistis recensitas, plures alias per hos 40 dies passum fuisse, aeque ac post hos 40 dies, a Satana. Unde subjicit Lucas, 13: «Et consummata omni tentatione, diabolus recessit ab illo usque ad tempus.» Ita censent Euthymius, Auctor Imperfecti, Jansenius et Cajetanus hic; Origenes, hom. 29 in Lucam; Beda, lib. I in Marc., cap. v; Eusebius, lib. De Demonstrat., cap. VII; S. Augustinus, lib. III De Consensu Evang., cap. IV. Videtur tamen Lucas per diebus tentatus vel tentationem patiens, potissime respicere ad tres celebres Christi tentationes quas deinde recenset; unde Noster vertit in Imperfecto: tentabatur; per hoc enim videtur Lucas summarium quasi capitis et tentationum Christi, quas statim paulo post enarrare, per anticipationem assignare et praemittere voluisse, uti recte advertit Franciscus Suarez, III p., Quaest. XLI, art. 4. A diabolo, puta a Lucifero; hic enim omnium daemonum princeps antonomastice vocatur diabolus; et cum hoc congredi par erat Christum; sicut cum eo congressus fuit in coelo, cum eum unionem hypostaticam ambientem illamque sibi homini futuro invidentem dejecit in tartara, ut nonnulli censent. Lucifer ergo tunc ex inferno egressus est, et assumpta hominis sancti, ait Carthusianus, forma, Christum tentavit, tum ut exploraret an ipse esset Filius Dei proprius et naturalis, tum ut eum tentaret, id est ad peccatum alliceret. Sic diabolus significat Luciferum, principem daemonum, cum dicitur, Matth. XXV, 41: «Discedite a me, maledicti, in ignem aeternum, qui paratus est diabolo et angelis ejus.» Et Apocal. XII, 9: «et projectus est draco ille magnus serpens antiquus, qui vocatur Diabolus et Satanas,» etc. Sicut ergo Lucifer per Evam tentavit Adamum et vicit, sic et tentavit Christum, sed ab eo victus est. Moraliter: hic docemur diabolum, cum praesagit aliquem fore eximium Ecclesiae doctorem aut praesulem, solere eum variis tentationibus aggredi, ut eum dejiciat et fructum animarum quem ipsum facturum praevidet, elidat ac in ipso quasi semine suffocet; ita hic daemon Christianos omnes in Christo quasi semine et parente suffocare conatus est.
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2. ET CUM JEJUNASSET QUADRAGINTA DIEBUS ET QUADRAGINTA NOCTIBUS POSTEA ESURIIT. — Nota: Christus instar Moysis et Eliae integros 40 dies et noctes sine ullo cibo et potu (unde Lucas, cap. IV, 2, ait: «Et nihil manducavit in illis diebus») jejunavit virtute, non naturali, sed supernaturali, non extrinsecus accepta, uti Elias et Moyses, sed sibi propria et intrinseca, puta divina, uti passim docent Patres. Quaeres quas ob causas id fecerit? Respondetur: Prima fuit, ut oratione et jejunio ad instantem praedicationem et munus docendi se praepararet, idemque nos facere doceret. Secunda, ut jejunio per consequentem esuriem objective daret occasionem diabolo se tentandi, et eodem contra tentationes instantes se armaret, et nos armare moneret. Ita S. Basilius, hom. 1 De Jejunio. Tertia, ut jejunio carnem macerans, satisfaceret pro Adamo pomum vetitum comedente, caeterisque ejus posteris gula et deliciis illicitis indulgentibus. Quarta, ut jejunio ad contemplationem se disponente, vacaret per 40 dies in deserto, seque ostenderet jejunium esse instrumentum quo quis animam sursum fert et ad coelestia contendit, ait S. Chrysostomus, hom. 4 in Genesim. Quinta, ut nos doceret propter spirituales delectationes, corporales spernere; ad hoc per rerum divinarum contemplationem et gaudium, quod ex ea nascitur, appetitum voluptatum carnalium extingui ac memoriam cibi et potus auferri. Unde Joannes Abbas, teste Cassiano, Collat. XVI, cap. 7, ita deliciis contemplationis pascebatur, ut non recordaretur an pridie comedisset. Sexta et potior magisque praecisa causa fuit, ut quadragesimale jejunium Christianis ex Apostolica traditione servandum, inchoaret, et suo exemplo sanciret et quasi consecraret. Ita S. Ignatius, epist. 7, et passim alii Patres. Ratio fuit: Prima, ut per hoc jejunium quasi decimas dierum totius anni Deo dependeremus. Ita S. Gregorius, hom. 16 in Evang.: «A praesente die, inquit, usque ad Paschalis solemnitatis gaudia sex hebdomadae veniunt, quarum videlicet dies quadraginta duo fiunt, ex quibus dum sex dies Dominici abstinentiae subtrahuntur, non plus in abstinentia quam triginta et sex dies remanent. Dum vero per trecentos et sexaginta quinque dies annus ducitur, nos autem per triginta et sex dies affligimur, quasi anni nostri decimas Deo damus, ut qui nobismetipsis per acceptum munus viximus, auctori nostro nos in ejus decimis per abstinentiam mortificemus. Unde, fratres charissimi, sicut offerre ex lege jubemini decimas rerum, ita ei offerre contendite et decimas dierum, etc.» Alteram dat S. Ambrosius, serm. 34 De Quadragesima, ut sicut Hebraei per 42 mansiones sive stationes in deserto ingressi sunt terram promissam, ita et nos per 40 jejunii dies ad optatum Paschatis festum gaudiumque perveniamus; qua de causa Tertullianus, Cyprianus, S. Ambrosius, epist. 25 veter. edit., et alii jejunium vocant stationem. Plura vide apud Petrum Bongum, De Numerorum Mysteriis, in numero 40, ubi inter caetera ait: «Ursa faeta dies 14, teste Aristotele, lib. VI Hist. animal., cap. XXX, lib. VIII, cap. XVII, immobilis manet, sine cibo, vero diebus quadraginta, tantum pedis dextri linctu se sustentans: hoc remedio utitur in morbo intestinorum.» Serpens item, cujus prudentiam nos imitari mandat Jesus in Evangelio, quando senuerit perdit asperitum, et si voluerit redire ad juventutem jejunat quadraginta diebus, ut laxetur pellis ejus, et sic angustum foramen inquirit, ut dum nititur exire inde pellem senectutis deponat. Quid autem est vetusta serpentis pellis, nisi prava et vetus consuetudo carnalis corruptionis? quam si quis appetit deponere, illum oportet carnem suam jejunio quadragesimali castigare. Ita S. Hieronymus ad Praesidium, De ratione cerei Paschalis. Addit Bongus 40 diebus terminari morbos chronicos, febres enim 40 die solent cessare, pestis lustratione 40 dierum expiatur, similiter fit in caeteris morbis. Adde jejunium hoc ante Pascha in vere institutum non tantum sanctitati animae, sed et sanitati corporis conferre, uti docte ostendit D. Viringus, medicinae professor Lovaniensis, in lib. De Jejunio medico Ecclesiae; in vere enim ebullit sanguis et humores externi, qui febres aliosque morbos procreabunt, nisi jejunii abstinentia et piscium frigore restinguantur. Quia ergo per carnis desideria decalogi mandata contempsimus, dignum est ut eamdem carnem quater decies affligamus. Mystice: S. Augustinus, in Ps. CXIII, sub initium, et alii docent quadragenarium jejunii numerum significare totum praesentis vitae tempus, poenitentiae et peccatorum expiationi a Deo destinatum, quo pervenimus ad Pascha laetae resurrectionis, et ad Pentecosten sive quinquagenarium aeternae mercedis et gloriae. Porro, quam veteres Christiani, Christi exemplum imitati, in hoc jejunio servando fuerint rigidi, docet Baronius, anno Christi 57, cap. CLIII et seq. Unde Lucianus, in Philopatro, testatur veteres Christianos sic solitos servare jejunium, ut decem soles sine cibo transigerent. Amplius est quod scribit S. Gregorius Nazianzenus ad Hellenium de monachis in Pontica solitudine degentibus, complures ex iis fuisse, qui totos viginti dies totidemque noctes a cibo abstinerent, dimidia ex parte Christi jejunium imitantes, ex eisque unum sui gregis ovem fuisse testatur. Et S. Augustinus ad Casulanum scribit, epist. 86, nonnullos suo tempore repertos esse, qui ultra hebdomadam perpetuum servassent jejunium, eosque se novisse tradit, atque addit: «Ad ipsum quadragenarium numerum pervenisse quemdam, a fratribus fide dignis nobis asseveratum est.» Sane magnus ille Simeon Stylites, qui 49 vel, ut Baronius, 80 annis sub dio perdius et pernox stetit in columna, quadragesimam quotannis transigebat totam sine ullo cibo et potu, idque fecit per 28 annos, uti Theodoretus, in Philotheo, cap. XXVI, aliique in ejus Vita testantur; fecit hoc virtute non naturali, sed supernaturali Dei ope et gratia, per quam ipse extitit orbis portentum et vitae prodigium. Idem nonnulli alii anachoretae et sancti fecere. POSTEA ESURIIT. — Cum Deus prius impediens esuriem per 40 jejunii dies suo concursu, eum subduxit, et corpus Christi suae actioni et passioni permisit, idque his de causis: Prima, ut Christus se verum esse hominem declararet. Nam, ut ait Chrysologus, serm. 11: «Esuriem sentire et vincere est laudis humanae, non est virtutis divinae.» POSTEA ESURIIT. — Ergo antea per totos 40 dies jejunans non esurierat. Unde sententiam Cajetani censentis Christum etiam tum esuriisse, temerariam esse censet Suarez, III p., Q. XLI, art. 4, disp. 29, serm. 2. Mitius ac proinde probabilius Franciscus Lucas opinatur Christum illis 40 diebus jejunii aliquam quidem famem sensisse, ad majus jejunii meritum et ad aliorum qui in jejunio famem patiuntur exemplum, sed non tantam quantam post 40 dies, quae scilicet eum incitaret ad quaerendum cibum. Fuit ergo Christo, aeque ac Moysi et Eliae per 40 jejunii dies, tam animae quam corporis pabulum et cibus, oratio et cum Deo colloquium; illi enim dum toti intendunt, illius suavitate et efficacia ita pasti sunt, ut famem non sentirent. Quaeres, an per naturae vires potuerit Christus vivere 40 dies sine cibo et potu, ac sine esurie? Dico primo, per naturae vires id fieri non potuisse: id docent medici et experientia. Experimur enim eos qui non tantum 40, sed paucioribus diebus cibo abstinent, fame emori. Symbolice: S. Gregorius, homil. 16 in Evang.: «In hoc, inquit, mortali corpore ex quatuor elementis subsistimus, et per voluptates ejusdem corporis praeceptis Dominicis contraimus. Praecepta autem Dominica per decalogum sunt accepta. Ratio a priori est, quia, deficiente alimento, calor naturalis languet et emoritur, sicut ignis lucernae, deficiente oleo, languet et extinguitur. Corpus quoque ita desiccatum ineptum est ut anima illud informet et animales operationes per illud exerceat; hae enim certam humorum et quatuor primarum qualitatum temperiem, quod vulgo vocant temperamentum, requirunt: eo ergo deficiente, deficit pariter vita et anima in corpore. Unde Franciscus Vallesius, Philippi II, Hispaniarum regis medicus, cap. XVIII Sacrae Philosophiae, ex Hippocrate docet hominem naturaliter non posse sine cibo ultra septem dies vivere, ideoque Danieli in lacu leonum sine cibo per sex dies degenti, septimo die a Deo missum esse alimentum per Habacuc, ne fame interiret, Daniel. XXIV, 30. Causam dat Hippocrates, lib. De Carnibus, quod intestinum humore chiloso vacans, concrescat, indeque homo emoriatur. Intellige hoc in corpore sano et boni temperamenti; nam aliqui aegroti vel mali temperamenti, v. g. in quibus abundat lentum et viscosum phlegma, ac calor naturalis est debilis, per plures dies sine cibo vivere et durare possunt; nutriuntur enim ex corporis succo et phlegmate, quod calor lentus lente depascitur, imo in quibusdam animalibus per plures menses, ut ursis, qui per hyemem non comedunt, teste Aristotele, De Histor. anim., cap. XVII. Item in nonnullis aegrotis subinde calor naturalis ita sopitus est, ut vis nutritiva quasi dormire videatur. Idem de apibus, gliribus, hirundinibus docet ibidem Aristoteles, cap. XIV et XVI, ac de serpentibus, cap. XV: «Sanguinei generis, ait, multa se condunt, ut ea quae intecta cortice sunt, serpentes dico, lacertas, stelliones, crocodilos fluviatiles. Mensibus quatuor frigidissimis haec latent: nec per id tempus quidquam comedunt.» Verum in Christo nil tale fuit; habuit enim ipse corpus optimae complexionis summe temperatum, ac proinde potius sanguineus erat quam phlegmaticus, adeoque sine cibo per 40 dies naturaliter durare non poterat. Dices: Plinius, lib. VII, cap. II, ait Indos ad Gangis fontes ex solo halitu et odore pomorum et florum vivere. Rondeletius quoque, lib. I De Piscibus, cap. XIII, refert quemdam ex aeris respiratione vixisse per 40 annos. Robertus Baconius narrat Anglicanam puellam 20 annis simili modo vitam transegisse. Spirensem puellam, anno Domini 1540, quatuor annis jejunam vixisse, tradit Simon Portius, lib. De Puella Germanica, idemque fecisse sacerdotem quemdam Gallum Romae per biennium sub Nicolao V. Verum primo priora illa, praesertim quod aliqui ex solo odore vixerint aut vivant, fabulosa sunt; odor enim cerebrum reficit, sed stomachum non implet. Caetera facta sunt vel vi divina vel arte diabolica, cujus mirum in Arabica puella exemplum refert B. Prosper in Dimidio temporis, cap. VI. Spirensis illa puella laborabat lento, viscoso et chiloso phlegmate, indeque visitavit: sicut Indi herbam cocam, et Scythae herbam hippicen ore gestantes, duodenos dies durant in fame et siti. Vide Delrium, lib. II Disquis. Magic., Quaest. XXI, sub finem, et Conimbricensem in lib. I De Generatione, cap. V, q. 7, art. 1 et 2. Dico secundo: vehemens et longa animi ad alia attentio, qualis est in contenta speculatione mathematica, philosophica, theologica, item in intenta meditatione, contemplatione, extasi, potest quidem aliquandiu hominem sine cibo conservare, sed non per 40 dies. Ratio est, quod per profundam speculationem et contemplationem actio caloris naturalis ex parte suspendatur, ita ut modice et lente digerat. Anima enim cum fere omnes suas vires exerat in speculationem vel contemplationem, parum habet residui quod conferat in concoctionem et nutritionem. Unde experimur in studiosis et contemplativis cibi digestionem impediri. Idem liquet ex pulmonum respiratione, quae in profunda extasi non sentitur. Sed haec durare nequeunt per 40 dies, semper enim calor naturalis agit. Quare in Christo sola contemplatio non potuisset efficere ut per 40 dies sine cibo viveret. Contemplatio enim et attentio ad coelestia suspendere quidem potest actiones vitales et animales, at non naturales, qualis est actio caloris in cibum vel carnem, ita ut nihil prorsus in illum agat. Ita Suarez, loco citato. Accedit et alia potior ratio, scilicet quod in speculatione et contemplatione spiritus animales consumuntur; nec aliunde quam cibo reparantur: quare sine cibo speculans et contemplans naturaliter virium defectu tandem collabitur et moritur. Dico tertio: Jejunium Christi, Eliae, Moysis, Simeonis Stylitae et similium per 40 dies fuit supernaturale, et singulari Dei concursu profectum. Deus enim in eis vel actionem caloris naturalis plane ad 40 dies suspendit, vel interius eos refecit et corroboravit, vel alio modo eis providit, ut sani vegetique sine cibo viverent per 40 dies, uti etiamnum efficit, ut Elias et Enoch per tot annorum millia fortes et validi sine cibo degant in paradiso terrestri, nec nisi spiritualibus orationis et contemplationis deliciis pascantur. Christus ergo per 40 dies jejunans, non esuriit, quia ejus divinitas corpus sine esurie robustum conservabat, ac suspendebat actionem caloris naturalis aliarumque contrariarum qualitatum in se mutuo agentium, seseque invicem debilitantium et corrumpentium, atque interius capiti et cerebro vires spiritusque animales suggerebat ad contemplationem 40 dierum necessarios. Ita Origenes, Hilarius, Hieronymus, Chrysostomus et ex iis Suarez, loco citato. ESURIIT. — Cum Deus prius impediens esuriem per 40 jejunii dies suo concursu, eum subduxit, et corpus Christi suae actioni et passioni permisit, idque his de causis: Prima, ut Christus se verum esse hominem declararet. Nam, ut ait Chrysologus, serm. 11: «Esuriem sentire et vincere est laudis humanae, non est virtutis divinae.» Secunda, ut sua esurie diabolum ad se de gula tentandum objective alliceret et superaret, sicut duces militum simulando fugam, hostes alliciunt ad se insequendum, ut eos deinde prosternant et proterant; «ut fames Domini pia fraus esset diaboli,» ait S. Ambrosius in cap. IV Luc., ut scilicet famis specie lactatus diabolus Christum tentaret quasi hominem, nesciens esse Deum. «Esuriit, ait quidam vir sanctus, humilis Deus homo, ne inimico innotesceret sublimis homo Deus.»
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3. ET ACCEDENS TENTATOR, DIXIT EI: SI FILIUS DEI ES, DIC UT LAPIDES ISTI PANES FIANT. — Accedens, assumpta scilicet humani corporis forma quasi homo ad hominem, ut eum externa voce alloquendo tentaret. Nam haec tentatio Christi, sicut et Adami per Evam in statu innocentiae, facta est per externam tantum vocis suggestionem, non autem per internas phantasiae cogitationes et commotiones contra rationem et spiritum insurgentes. In Adamo enim, et multo magis in Christo erat justitia originalis, quae omnes motus animae et phantasiae rationi subjiciebat, ut in eo nulla illicita cogitatio, nullus concupiscentiae motus a diabolo suscitari posset, uti suscitatur jam in nobis post Adae peccatum; quia ob illud perdidimus justitiam originalem et laboramus concupiscentia. Ita Damascenus, lib. III De Fide, cap. XX, et ex eo passim Theologi. Unde S. Gregorius, hom. 16: «Tentari, ait, per suggestionem potuit, sed ejus mentem peccati delectatio non momordit, atque ideo omnis illa diabolica tentatio foris, non intus fuit.» TENTATOR. — Diabolus, qui antonomastice vocatur tentator, quia inter tentatores est non solus, sed primus et praecipuus. Errant enim qui omnem tentationem a diabolo suscitari autumant. Nam nonnullae tentationes oriuntur et suggeruntur a propria carne et concupiscentia, aliae a mundo, id est ab hominibus mundanis et carnalibus. Unde S. Augustinus, vel quisquis est auctor, lib. De Eccl. Dogmat., cap. LXXXII: «Non omnes, inquit, malae cogitationes nostrae semper malo daemonis instinctu excitantur, sed aliquoties ex nostri arbitrii motu emergunt.» Idem docet Chrysostomus, hom. 54 in Acta: «Multi, inquit, absque diabolo peccant; non omnia ipse efficit, sed multa etiam fiunt a sola nostra ignavia.» Diabolus tamen saepe suscitat in nobis concupiscentiam ejusque tentationes, objecta concupiscibilia phantasiae repraesentando et appetitum sensualem ad ea concupiscendum inflammando. Idem suscitat mundum, id est mundanos et animales homines, ut nos tentent vel persequendo vel ad suas vanitates alliciendo: unde κατ᾽ ἐξοχήν vocatur tentator. In primis nota hic astutiam diaboli, quod quemlibet tentat ea in re, ad quam propendet, vel in qua debilis est. Sicut enim aucupes avibus et venatores feris variis varios et cuique proprias escas objiciunt, ut eas capiant; sic et diabolus pronis ad gulam objicit delicias et escas, uti objicit hic Christo: saturis vero objicit otium, somnum et pigritiam; superbis objicit honores; iracundis, lites et rixas; avaris, usuras, praedas, iniquos contractus, etc.; curiosis objicit magiam, incantationem, superstitiones, etc. Ita S. Gregorius, lib. XIV Moral., cap. VII. Vide eumdem, lib. III, cap. XIX. Denique haec tentatio Christi contigit die 16 februarii anno Christi 31. Jejunium enim 40 dierum inchoatum, die sexta januarii finiente et septima inchoante, finiit die 13 februarii, ac mox, puta 16 februarii, a Satana tentatus est gula caeterisque duabus tentationibus. Vide Chronotaxin quam Commentario praeposui. SI FILIUS DEI ES. — Audierat diabolus Patris oraculum in baptismo Christi: «Hic est Filius meus dilectus;» audierat quoque Joannis Baptistae testimonium, quod Christus esset Filius Dei; sed quia alia ex parte eum videbat hominem quasi plebeium, pauperem, imbecillum et aliis similem, idcirco dubitans an Christus esset Filius Dei naturalis, ipsumque Patris Verbum, an vero duntaxat adoptivus, sed per excellentiam, ut hoc dubium resolvat, tentat Christum, petitque ut lapides in panes convertat, quibus esuriem suam levet, ut ex hoc miraculo vel miraculi impotentia alterutrum cognoscat. Verbo enim Dei, uti omnia tantum dicendo olim creata sunt, Gen. I, sic et eodem jam lapides subito et immediate in panes verti poterant. Si ergo Christus id fecisset, credidisset diabolus ipsum esse Dei Verbum et Filium. Angeli enim possunt quidem lapides in panes vertere, at non subito et immediate, sed sensim et mediate, applicando activa passivis per praevias multas actiones, alterationes et conversiones; sin id non fecisset Christus dixissetque se facere non posse, hocque esse opus divinum et Deo proprium, intulisset diabolus: Ergo tu non es Dei Verbum, nec Filius naturalis. Probabilis est multorum Theologorum sententia, Luciferi peccatum et superbiam in coelo fuisse quod, cum Deus illi revelaret Filium Dei assumpturum humanam naturam juberetque ut Christo homini se subderet, invideret Christo, quod scilicet homo sibi, qui erat nobilissimus Angelus, praeferretur et assumeretur ad unionem hypostaticam cum Verbo: quare illam sibi ambiverit, ideoque contra Christum et Deum rebellarit. Quocirca videns hunc hominem a Patre et Joanne Baptista vocari Filium Dei, voluit explorare an esset verus Dei Filius, ut in eum pristinam suam invidiam, iram et indignationem effunderet. Ita Suarez. Haec fuit illi crux, angens rodens superbum ejus animum; sed illam celat et velat tegumento charitatis, quod velit per panes succurrere fami Christi. Quare verisimile est diabolum non crude et quasi ex abrupto Christo dixisse: «Si Filius Dei es, dic ut lapides isti panes fiant,» sed prius humaniter eum salutasse eique per verba blanda se insinuasse, dicendo, v. g.: «Quid hic, mi Domine, agis solus? Quid rerum meditaris? Vidi te in Jordane a Joanne baptizari. Audivi vocem e coelo in te delapsam: Hic est Filius meus; optarem scire an vere sis Filius Dei per naturam, an tantum adoptivus per gratiam, etc. Video quoque te ex jejunio 40 dierum oppido esurire. Si ergo Filius Dei es, succurre fami tuae et lapides istos in panes converte: hoc enim tibi perfacile erit.» Quare minus verisimile est quod S. Chrysostomus hic, homil. 13, ait, diabolum voluisse Christum inducere in incredulitatem, q. d. Audisti in baptismo vocem: «Hic est Filius meus,» ne credas te esse Filium Dei; aut si es, lapides hos in panes converte: stultum enim fuisset velle persuadere Christo ne crederet se esse Filium Dei, si revera erat Filius Dei talemque se esse sciebat. Simul tamen hac tentatione voluit diabolus Christum allicere ad vanam potentiae suae ostentationem et ad diffidentiam opis Dei Patris, q. d. Pater tuus per 40 dies tui oblitus est, nec tibi cibum submisit: tu ergo tibi ipsi consule et lapides in panes commuta. Item ad gulam, qua etiam tentavit Adamum et Evam. Peccatum enim gulae fuisset hic, etiam ob famem diabolo cedere et obedire, scilicet illi suadenti acquiescere et miraculum patrare, ac lapides in panes convertere. Hoc enim directe est contra religionem, quae omne cum diabolo commercium et consensum vetat; indirecte est contra temperantiam: quod enim est contra unam virtutem directe, hoc quoque indirecte est contra aliam virtutem in cujus materia actus ille versatur. Quare peccatum gulae hic fuisset, si Christus illicito modo, puta suadente diabolo, per miraculum cibum sibi comparasset. Imperite ergo Calvinus negat Christum fuisse tentatum de gula. Audi S. Gregorium, hom. 16 in Evang., ubi docet Christum triplici tentatione, gulae scilicet, vanae gloriae et avaritiae tentatum, quia iisdem pulsatus victusque fuerat Adam: «Ex gula quippe tentavit, cum cibum ligni vetiti ostendit, atque ad comedendum suasit. Ex vana autem gloria tentavit, cum diceret: Eritis sicut dii; et ex provectu avaritiae tentavit, cum diceret: Scientes bonum et malum; avaritia enim non solum pecuniae est, sed etiam altitudinis. Recte enim avaritia dicitur, cum supra modum sublimitas ambitur.» Deinde iisdem tentatum fuisse Christum, sed vicisse ostendit: «Per gulam quippe tentat, cum dicit: Dic ut lapides isti panes fiant. Per vanam gloriam tentat, cum dicit: Si Filius Dei es, mitte te deorsum. Per sublimitatis avaritiam tentat, cum regna omnia mundi ostendit, dicens: Haec omnia tibi dabo, si procidens adoraveris me; sed eisdem modis a secundo Adam victus est, quibus primum Adam vicisse gloriabatur.» Symbolice: confitetur hic diabolus, Christi, utpote liberalissimi, proprium esse convertere lapides in panes, ac consequenter diaboli, utpote avarissimi, et Antichristi officium esse panes vertere in lapides. Exemplum audi quod refert ex Sigeberto Baronius, anno Christi 605: «Hoc tempore pauper quidam cum a nautis eleemosynam peteret, nec acciperet, dicente nauclero: Desiste eleemosynam petere a nobis, qui nihil habemus praeter lapides; cum subjecisset pauper: Omnia ergo vertantur in lapides; quidquid manducabile in navi erat, in lapides conversum est, colore et forma rerum eadem permanente.» Hoc miraculum fecit avaritia suggesta a Diabolo. 4. Qui respondens, dixit: Scriptum est: NON IN SOLO PANE VIVIT HOMO, SED IN OMNI VERBO, QUOD PROCEDIT DE ORE DEI. Est enallage praepositionis: In omni, id est ex omni verbo, ut Noster vertit, Deuter. VIII, 3, quem locum hic citat Christus illoque quasi scuto telum tentationis diaboli excipit, repellit et confringit. Hebraice est: «Super omne quod egreditur os Domini, vivet homo,» hoc est, re quacumque quam jusserit Dominus, vel ordinarit ad vitae sustentationem, vivet, nutrietur et sustentabitur homo, uti Judaeos in deserto sine pane per quadraginta annos aluit sola manna coelesti (de manna enim est sermo, Deuter. VIII, 3) ac Moysen, Eliam et Christum hic aluit per quadraginta dies suo alloquio suaque virtute naturam conservante. Unde recte Abulensis, in Deuter. VIII, 3: «Si Deus, inquit, mandaret comedere colubros, basiliscos, lapides, aes, etc., melius illis quam delicatissimis cibis nutriremur, quia Deus illa in succum et cibum praestantem converteret; imo, si vellet sine omni cibo viveremus, uti multos orationi et contemplationi addictos et spiritualibus delectationibus intentos, iisdem pavit, adeo ut omnem cibum humanum fastidirent, ut patuit in S. Catharina Senensi, S. Maria Oigniacensi, S. Lutgarda priscisque anachoretis.» Sic Joannem abbatem aluit sola Eucharistia quam die Dominica sumebat, per tres annos. Unde Angelus ei dixit: «Christus tibi verus erit cibus,» teste Palladio in Lausiaca, c. IXI. Sic S. Mariam Aegyptiacam fere per quadraginta septem annos aluit in deserto sine cibo terrestri pascens eam lacrymis et gaudiis coelestibus. Sic Magdalenam pavit solo cantu angelico septies per diem repetito, de qua Petrarcha ita canit: — Septemque die subvecta per horas, Angelicos audire choros alterna canentes Carmina, corporeo de carcere digna fuisti. Sic magnus ille S. Sabas, ait auctor Vitae ejus: «Toto jejuniorum tempore erat jejunus, nihil omnino cibi attingens, nisi quod Sabbatis et Dominicis divina sumebat sacramenta.» Mystice: fidelis quisque vivit ex omni verbo, id est ex quolibet alimento verbi coelestis, ait S. Ambrosius, in cap. IV Lucae, quo alitur anima, prae quo fames corporis est negligenda. Unde per verbum Dei: primo accipias Christum, qui est aeternum Dei Verbum, et factus homo nos nutrit sua doctrina, gratia, exemplo, ac seipso suaque carne et deitate in Eucharistia; secundo, verba Scripturae Sacrae, quae mentem illuminando et inflammando pascunt; tertio, orationem et inspirationem Dei; quod ultimum noster Salmeron hic censet esse litterale, non mysticum et ad litteram hic significari. Tropologice: S. Gregorius, hom. 16 in Evang., admiratur hic mansuetudinem Christi: «Pensate, ait, quanta est patientia Dei, et quanta impatientia nostra. Nos si injuriis, aut aliqua laesione provocamur, furore promoti, aut quantum possumus nosmetipsos ulciscimur, aut quod non possumus facere minamur: ecce adversitatem diaboli Dominus pertulit, et nihil ei nisi mansuetudinis verba respondit. Portat quem punire poterat, ut hoc in laudem ejus altius cresceret, si hostem suum non exstinguendo, sed interim patiendo superaret.»
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5. TUNC ASSUMPSIT EUM DIABOLUS IN SANCTAM CIVITATEM (Jerusalem, in qua sola erat sanctum Dei templum et unius Dei cultus, ac vera religio, ait S. Hieronymus, epist. 150 ad Hedibiam, quaest. 8) ET STATUIT EUM SUPER PINNACULUM TEMPLI. Vox tunc significat diabolum prima tentatione gulae a Christo victum, illico hanc secundam vanae gloriae ei subjecisse. Dices: Quomodo ergo Lucas, cap. IV, hanc tentationem ponit non secundam, sed tertiam? Resp. Lucam per hysterologiam hic, uti et alias saepe, ordinem tentationum neglexisse, quem Matthaeus accurate observat et assignat; unde dicens tunc, iterum, sat significat se ordinem servasse. Estque hic naturae et tentationum ordo congruus, ut a gula fiat transitus ad vanam gloriam. Ita S. Hieronymus, Chrysostomus, Hilarius et alii. Sic etiamnum novitii in fide et religione, primo tentari solent gula et carnis stimulis; quibus superatis, succedit tentatio vanae gloriae, ut patet ex Cassiano, Climacho et aliis. Cum enim diabolus quempiam videt spernere gulam, delicias et tentationes carnis, suscitat ei tentationem spiritualem vanitatis et praesumptionis; gulae enim obnoxii sunt homines carnales, superbiae vero excelsi et spirituales. Assumpsit eum diabolus. — Prima hic est sententia S. Cypriani, serm. De Jejunio et Tentat. Christi, censentis hanc diaboli assumptionem Christi non fuisse realem, sed phantasticam, sive imaginariam, quales fuere visiones Ezechieli exhibitae, et quales saepe sunt translationes sagarum, dum videntur sibi transferri a diabolo ad epulum vel tripudium solemne, cum revera non transferantur, sed diabolus imaginationi illarum illudat (sicut illudit somnus somniantibus) ut quidem id imaginentur et somnient. Verum indignum est credere diabolum tam false illusisse phantasiae Christi, praesertim cum in interiora Christi diabolus nullam habuerit potestatem: unde omnis haec tentatio Christi facta est solum per vocem externam, non per suggestionem internam, ut ex S. Gregorio dixi, vers. 3. Secundo, Euthymius et Maldonatus opinantur Christum a diabolo pedibus ductum in pinnam templi, idque, ne se proderet diabolus, si eum per aera raperet. Assumpsit ergo, id est duxit. Sic et Anselmus et Origenes, hom. 31 in Lucam. Verum ex deserto et monte Quarantano, Jericho vicino, ubi tentatio haec contigit, longum est iter in Jerusalem et templum, scilicet octo horarum, quod aegre uno die conficitur. Tertio et verisimillime, Christus ex deserto a diabolo assumptus, id est raptus est per aera in pinnaculum templi. Ita S. Hieronymus, Gregorius, Auctor Imperfecti, Glossa; S. Thomas, III p., Q. XLI, art. 4 ad 7, et alii. Hoc enim significat verbum assumere, et Graecum παραλαμβάνεται, et quod sequitur: Statuit eum super pinnaculum. Neque mirum id Christum diabolo circa se permisisse, qui se permisit a membris illius (impiis Judaeis) crucifigi, ait S. Gregorius, hom. 16; neque hic se prodidit daemon, quia velut Angelus lucis Christum transferre poterat, aut certe non multum se hoc raptu prodi curabat diabolus, qui se jam suspectum, imo perspectum esse Christo suspicabatur et metuebat. Unde in tertia tentatione volens adorari a Christo, plane omnem Angeli lucis larvam deposuit, seseque ac satanicam suam arrogantiam detexit. Notat Auctor Imperfecti, et ex eo S. Thomas, quod, licet diabolus sic Christum assumpserit, ut ab omnibus videretur, idque ut cum daemone consuetudinem habere, et magus esse crederetur, Christum tamen, diabolo nesciente, sic egisse invisibiliter, ut a nemine conspiceretur, vel impediendo speciem corporis sui, ne scilicet corpus suum species visivas ex se emitteret, vel non concurrendo cum oculis videntium ad actum visionis corporis sui, ne viderent illud rapi per aera; diabolum ergo volentem sibi illudere, illusit Christus, tum in hoc, tum in ipsa assumptione sui: putabat enim daemon Christum, si Filius Dei esset, non permissurum se assumi et per aera raptari a diabolo, indeque se cogniturum an Filius Dei esset, nec ne: Christus vero dissimulans et assumi ab eo se permittens, frustratus est daemonis opinionem illumque ambiguum reliquit. Quocirca ille nova tentatione praecipitationis sui id explorare aggreditur. Unde S. Chrysostomus censet diabolum putasse Christum invitum et quasi non potentem resistere, a se assumi et rapi, cum Christus posset, sed nollet resistere ad fallendum Satanam. STATUIT EUM SUPER PINNACULUM. — «Pinnaculum, ait Sipontinus, est fastigium et summitas aedificii in acumen tendentis, sive quod veteres pinnam acutam dicebant, sive quod pinnaculis addi pinna consuevit, quae facili motu ventorum indicet flatum, quod genus nunc vulgo pinnaculum dicimus.» Unde Graece vocatur πτερύγιον, quasi dicat, parva ala alatum. Pinnaculum ergo in acumen vergit, habet tamen suam quamdam planitiem et latitudinem, in qua homo pedibus consistere queat, uti in iis consistere videmus fabros cum tecta reficiunt: in eo ergo stare potuit Christus, aut certe in eo illum tenuit et sustinuit diabolus. Verisimile est pinnaculum hoc templi fuisse fastigium, sive cacumen vestibuli et frontispicii templi (puta Sancti, et Sancti Sanctorum; hoc enim solum habebat tectum: nam atrium, in quo degebat populus, erat intectum et sub dio) quod erat instar turris totum aedificium superans, altum centum viginti cubitis, ita ut, si Christus inde cecidisset, lapsus fuisset in atrium sacerdotum, quod erat ante Sanctum, inter vestibulum jam dictum et altare holocaustorum. Suggessit ergo diabolus Christo, ut ex pinnaculo hoc se demitteret in atrium sacerdotum, q. d. Labere et ostende te sacerdotibus caeterisque Deicolis, ac toti populo (hic enim ex atrio laicorum spectabat sacrificia quae fiebant in atrio Sacerdotum); ostende, inquam, hoc miraculoso lapsu, quo manes illaesus, te esse Filium veri Dei, quem in atrio hoc omnes adorant illique sacrificant. Ita Franciscus Lucas, Toletus et alii. Voluit enim Satanas Christum hac tentatione ad vanam sui suaeque majestatis ostentationem inducere. Aliter Jansenius et Maldonatus; notant enim domos et templum Judaeorum habuisse tectum non acuminatum, sed planum instar tabulati, ut in eo possent homines ambulare, prandere, confabulari, quin et noctu dormire, ut patet, Josue II, 6; Matth. X, 27; IV Regum XXIII, 12 et alibi. Addunt tectum hoc septo quodam quasi muro ad latera quaquaversum circumdatum fuisse, ne quis ambulans forte inde rueret et ruendo in terram collideretur, idque jussu Dei, Deuter. XXII, 8; verisimile autem esse, in hoc peribolo vel septo partes quasdam eminentiores fuisse, v. g. angulares, uti in muris quadratis fieri videmus, easque sat planas et latas, ut in iis homo pedibus consistere posset; ac in illis diabolum statuisse Christum. Hasce partes vocari hic pinnacula, Graece πτερύγια, Hebr. כנפים kenaphaiim, id est alae, quia eminebant et in aere veluti alae expansae volitabant. Ita Angelomus, Eucherius, Lyranus et Richardus in III Reg. VII. Noster tamen Hieronymus Vilalpandus, tom. II in Ezech., parte II, c. XXIII, negat tale septum fuisse in tecto templi. «Quare, inquit, quae de Christo et Jacobo, fratre Domini, ex pinnaculo templi praeceps misso dicuntur, vel ad hanc pene infinitam templi celsitudinem non pertinent, vel a daemone ejusque satellitibus peracta sunt, aliis non licuerunt.» Probat id primo, quia Sacra Scriptura hujus septi in templo non meminit. Respondent adversae opinionis auctores S. Scripturam meminisse septi domorum, Deuter. XXII, 8. Templum autem erat instar domus, imo revera erat domus Dei. Probat secundo, quia nulli, ne Levitis quidem, licitum erat in tecto templi ambulare: frustra ergo illud circumdatum fuisset septo sive muro, ne quis ambulans in eo laberetur in terram. Respondent adversarii, architectis, aedituis et fabris opus fuisse in eo ambulare, ut illud purgarent, reficerent, polirent; quare ne hi ex eo laberentur, septo protegendos fuisse. Probat tertio, quia Josephus, lib. VI Belli, c. VI, de Templo ejusque tecto sic scribit: «Desuper verubus aureis acutissimis horrebat, ne ab insidentibus avibus pollueretur.» Respondetur haec verua non fuisse continua, sed hinc inde posita, ita tamen ut inter ea transitus et statio pateret fabris aliisque eo venientibus. Verum prior explicatio uti certior, ita et germanior est. ET DIXIT EI: SI FILIUS DEI ES, MITTE TE DEORSUM, — ut te templi et altaris quasi domus tuae Dominum Deumque sacerdotibus et laicis ostendas, atque ab eis jus adorationis et sacrificii tibi debitum reposcas. Simili tentatione, uti refert Cassianus, Collat. II, c. IV, pulsavit vicitque Heronem. Cum enim ipse solo pane et aqua viveret, persuasit ei diabolus eum adeo esse sanctum Deoque et Angelis curae et cordi, ut ipsi eum etiam ex alto ruentem exciperent; praecipitavit ergo sese in puteum, ibique miser periit. Moraliter: diabolus, qui e coelo deorsum cecidit in tartara, alios quoque deorsum ad eadem mittere vel trahere molitur. Quare, cum quem ad peccatum impellit, non aliud facit quam ut ipse mittat se deorsum. Unde Christus perversis Judaeis: «Vos, ait, de deorsum estis, ego de supernis sum.» Joan. VIII. Rursum Christus, studiose celans diabolum se esse Filium Dei, clusit omnes ejus artes et technas; tenuit enim eum ambiguum et suspensum, ut nesciret qua via Christum aggrederetur et tentaret. Unde disce secreta mentis tuae non evulgare, ne a diabolo impediantur. In bellis summa victoriae consistit in celandis suis consiliis et hostium indagandis. Experientia crebra didici heroicos virtutum actus facile confici, si illorum destinatio secreta in mente teneatur subitoque in opus deducatur, antequam daemon illos odorari et disturbare valeat. Haec est ars deludendi daemonem. SCRIPTUM EST ENIM: QUIA ANGELIS SUIS MANDAVIT DE TE (Lucas, c. IV, addit, ut conservent te) ET IN MANIBUS TOLLENT TE, NE FORTE OFFENDAS AD LAPIDEM PEDEM TUUM. — Citat Psalm. XC, 11. Angeli hic singulorum hominum custodes proprie intelliguntur; possunt tamen quilibet alii intelligi, quos Deus ad hominum opem et salutem variis modis mittit. Unde SS. Chrysostomus, Hieronymus, Hilarius hic et Origenes, hom. 24 in Lucam, et Nazianzenus, orat. in S. Baptisma, censent hic diabolum falso citare sacram Scripturam; Psaltam enim eo loco loqui de hominibus meris, non de Christo, qui erat homo Deus: hic enim non habebat Angelum custodem, uti habent caeteri homines, quia humanitatis suae custos erat ipsa ejus divinitas. Ex adverso, S. Ambrosius, in cap. IV Lucae, et Remigius, in Psal. XC, censent diabolum non abusum hoc loco Psalmi, eumque recte attribuisse Christo; licet enim ipse non haberet Angelum certum custodem, habebat tamen omnes Angelos sibi obsequentes suoque ministerio deputatos. Abusum tamen eo fuisse diabolum, quia eum detorsit ad malum, puta ad praecipitationem sui. Nam hanc Angelorum tutelam et custodiam promisit Deus justis prudenter et pie agentibus, non temerariis, praesumptuosis et Deum tentantibus, uti est se ex alto in terram praecipitare. Audi S. Bernardum in psal. Qui habitat, serm. 14: «Quid enim mandavit? nempe quod in psalmo sequitur: Ut custodiant te in omnibus viis tuis. Numquid in praecipitiis? qualis via haec de pinnaculo templi mittere se deorsum? Non est via haec, sed ruina; et si via, tua est, non illius.» Moraliter: idem S. Bernardus, serm. 12 in Psal. XC: «Angelis suis, inquit, mandavit de te: Mira dignatio, et vere magna dilectio charitatis. Quis enim, quibus, de quo, quid mandavit?» etc. Et post nonnulla: «Quantam tibi debet hoc verbum inferre reverentiam, afferre devotionem, conferre fiduciam! Reverentiam pro praesentia, devotionem pro benevolentia, fiduciam pro custodia. Caute ambula, ut videlicet cui adsunt Angeli (sicut eis mandatum est) in omnibus viis tuis. In quovis diversorio, in quovis angulo, Angelo tuo reverentiam habe. Tu ne audeas, illo praesente, quod vidente me non auderes.» Et pluribus interjectis: «Quoties ergo gravissima cernitur urgere tentatio, et tribulatio vehemens imminere, invoca custodem tuum in opportunitatibus, in tribulatione. Inclama eum, et dic: Domine, salva nos, perimus. Non dormit, neque dormitat, etsi ad tempus quandoque dissimulet, ne forte periculosius ab illius manibus te praecipites, si te eis ignoraveris sustentatum.» ET IN MANIBUS TOLLENT TE. — Est catachresis; nec enim Angeli habent manus, sed eas cum corpore subinde assumunt; manus ergo significant opem, vim et ministerium Angelorum, q. d. Ita praesens Angelorum in omni discrimine, malo, periculo, imo casu et lapsu, quamvis praecipiti, senties auxilium, ut eorum manibus gestari videaris. Sic S. Benedictus, ait S. Bernardus, serm. 13 in Psal. XC: «Dum intentam oculorum aciem in splendore coruscae lucis habere videretur, vidit Germani animam, Capuani Episcopi, in sphaera ignea ab Angelis in caelum deferri.»
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7. AIT ILLI JESUS: RURSUM SCRIPTUM EST (Deuter. VI, 16): NON TENTABIS DOMINUM DEUM TUUM. — Tentat enim Deum, qui petit ab eo miraculum non necessarium, quale hic est, in praecipitium se dantem manibus Angelorum sustinere. Poterat enim Christus ex pinnaculo templi per gradus vel funes descendere, uti descendunt fabri: non ergo necesse erat ut ex eo se praecipitaret. Ergo vitando praecipitium, reliquit diabolum ambiguum, ut ex hac tentatione cognoscere non posset an ipse esset Filius Dei, nec ne. Porro in necessitate licet, majoris praecipitii vitandi causa, in minus se conjicere, si alia via evadendi non suppetat. Prudentis enim est minus malum vel periculum prae majore capessere, et majus minore redimere. Sic multae sanctae virgines, ut manus persecutorum illarum virginitatem violare conantium effugerent, cum alia via id facere non possent, in flumina se praecipitarunt, malentes mori martyres quam violari virgines: majus enim est praecipitium virginitatis quam vitae; illius enim prae hac majus est decus, aeque ac dedecus. Ita fecit S. Pelagia, Antiochena virgo quindecim annorum, cum sua matre et sororibus, quae, ut ait S. Ambrosius, lib. I De Virgin., longiuscule post initium: «Hinc persecutoribus imminentibus, inde torrente fluvio exclusae a fuga, inclusae ad coronam: Quid veremur? inquiunt; ecce aqua; quis nos prohibet baptizari? Et hoc baptisma est, post quod nemo delinquit. Excipiat nos aqua, quae virgines facit, quae coelum aperit, inferos tegit, mortem abscondit, martyres reddit. Haec effatae, consertis manibus, quasi choros ducerent, in medium progrediuntur alveum. Videres piam matrem stringentem nodo manus: Has tibi, inquit, hostias, Christe, immolo praesules virginitatis, duces castitatis, comites passionis.» Moraliter: disce hic diabolum, uti Christo tentationem praecipitii ingessit, sic similes horrendas christianis et sanctis ingerere, commovendo phantasmata, sanguinem et melancholiam, ut sentiant cogitationes tristissimas, terrificas, sanguinarias, desperabundas, blasphemas, etc., quae nunquam ante eis in mentem venerant: solentur se exemplo Christi, quia Deus id permittit ad majorem eorum humilitatem, virtutem et meritum. Quod ergo Scipio Nasica suasit Romanis, ne Carthaginem jam devictam everterent, ne Romana juventus in pace otio torperet; sed Carthago bella suscitans, continuo eidem esset cos virtutis: idem de lucta quam sancti in hisce tentationibus crebro subeunt, dicas. Sic Paulus, cum esset castissimus et quasi Angelus terrestris, assidue tamen tentatus fuit cogitationibus et stimulis luxuriae: «Ne magnitudo, ait, revelationum extollat me, datus est mihi stimulus carnis meae, angelus Satanae, qui me colaphizet. Propter quod ter Dominum rogavi, ut discederet a me; et dixit mihi: Sufficit tibi gratia mea; nam virtus in infirmitate perficitur.» II Corinth. XII, 7. Remedium est animi constantia, fortitudo et firma in Deum confidentia, qua tentationes quaslibet, licet summe enormes, absurdas, abominandas generose refutes, imo despicias et spernas, atque magnanime pergas incepto virtutis studio et cursu. Occurrit olim daemon S. Antonio, conquerens omnes homines sibi maledicere. Respondit S. Antonius id merito et culpa sua fieri: «quia tu, inquit, omnes vexas et turbas.» Cui daemon: «Ego nihil efficio, quia in nolentem nihil possum, sed ipsi seipsos ad invicem perturbant; ipsi suo in suggestionem meam consensu sibi mali sunt auctores.» Qui ergo diabolo tentanti non consentit, sed repugnat, hic eum vincit de eoque triumphat. Animo ergo resoluto in quavis tentatione dicamus: «Quis nos separabit a charitate Christi? Certus sum quia neque mors, neque vita, neque Angeli,» etc. Roman. VIII, et vicimus.
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8. ITERUM ASSUMPSIT EUM DIABOLUS IN MONTEM EXCELSUM VALDE ET OSTENDIT EI OMNIA REGNA MUNDI, ET GLORIAM EORUM. — Mons hic a descriptoribus Terrae sanctae ponitur vicinus deserto Quarantanae, ubi jejunavit Christus et gula tentatus fuit a diabolo, quem proinde montem diaboli vocant. Audi Adrichomium in Descriptione Terrae sanctae, part. XVIII, numer. 90: «Mons diaboli distat duobus milliaribus a Quarantana. Est a latere Bethel et Hai australi: in eum deductus fuit a Satana Christus, cum ostenderet et adpromitteret illi omnia regna mundi, si procidens adoraret se.» Sic et Brocardus et Bredenbachius in Descript. Terrae sanctae, penes quos sit hujus rei fides. Transtulit diabolus Christum ex pinnaculo templi rapuitque per aera in montem hunc celsissimum, ut ex eo ostenderet illi omnia regna mundi et gloriam eorum, scilicet urbium splendorem, gentium multitudinem, terrarum pulchritudinem, regum principumque opes, famulos, vestes, rhedas, exercitus, palatia, triumphos et quidquid in quolibet erat speciosum et magnificum, ut ea concupisceret, et concupiscens se illa promittentem adoraret; sed nulla cupiditas Christi animum pupugit, utpote qui ab omni concupiscentia liber, mentem haberet summe compositam Deoque subditam, ac proinde terrena omnia spernentem et coelestia ambientem. Quaeres, qua ratione diabolus ostendit Christo omnia regna mundi et gloriam eorum, idque in momento, ut addit Lucas? Nota: solus Deus id proprie facere potest. Primo, potest enim Deus confortare, acuere et actuare oculos et visum hominis, ut ipse objectum quantumvis remotum, etiam per muros et petras, in seipso sine specie visibili videat, uti confortat lumine gloriae mentem beatorum, ut Dei essentiam sine specie intueantur: sic oculis corporis S. Anselmus vidit ea quae post murum gerebantur, ut habet ejus Vita. Simili modo potest facere Deus, ut hic Romae cernam oculis corporis ea quae geruntur in cubiculo regis Sinarum. Secundo, potest Deus confirmare et multiplicare species visibiles, ut se spargant per loca opaca et densa, etiam longe dissita et remotissima. Tertio, potest species ab objecto non elicere, sed se solo ubilibet producere. Hoc modo Deus Moysi ex monte Abarim ostendit totam terram promissam, Num. XXVII, 12, ac S. Benedicti oculis objecit totum mundum spectandum in globo, uti refert S. Gregorius, lib. II Dialog., cap. XXXVI. Nil horum potest diabolus. Quomodo ergo ipse Christi oculis omnia regna objecit? Primo, Origenes et Rabanus regna mystica accipiant, sive regna diaboli quibus in nonnullis regnat per iram, in aliis per superbiam, in aliis per gulam, luxuriam, etc. Audi Origenem: «Ostendit ei diabolus innumerabiles hominum multitudines, quae suo tenebantur imperio, et dicit ei: Scio, venisti, ut adversus me dimices et tollas de imperio meo quos nunc subjectos habeo; nolo contendas, nolo nitaris, ne habeas ullam in certando molestiam: unum est quod precor, procidens adora me, et accipe omne regnum quod teneo.» Verum hoc mysticum est, non literale, nec ad rem, puta ad tentationem Christi de regno corporali propositam facit. Secundo, alii volunt diabolum cum Christo volasse per omnia orbis regna, et sic coram illa ipsi ostendisse; sed repugnat textus, qui ait: «Tunc assumpsit eum diabolus in montem excelsum valde, et ostendit ei omnia regna mundi;» ergo ex monte ostendit illa eminus, non cominus volando per ipsa regna. Tertio, S. Cyprianus, tract. De Jejunio et tentat. Christi, censet id factum non sensibili, sed imaginaria visione, scilicet diabolum imaginationi Christi repraesentasse omnia regna; verum hoc rejeci, vers. 5, ubi dixi omnem hanc tentationem foris, non intus fuisse, nec diabolum potuisse immutare phantasiam Christi. Denique ad hoc non erat opus Christum rapere in montem excelsum, ubique enim potest diabolus phantasiae hominum illudere. Quarto, Toletus, in cap. IV Lucae, putat daemonem species rerum remotissimarum, puta regnorum, vi sua perduxisse ad Christum Christique oculos, sicut ventus perflans vocem longius perducit quam illa sine vento audiri posset. Verum non potuit daemon tot tantasque, tam longe et directe per interjectos montes, rupes, sylvas ad oculos Christi perducere; nec id facere potuit sine aere cui species inhaerent; quare debuisset undique plurimum aerem hisce speciebus imbutum ad oculos Christi vehere, quod nimis longum et operosum fuisset: imo nec cum aere id potuisset, cum species visibiles aerem non permeet, sed ad proxima solum objecta ab objectis remittantur. Facere potuisset, nisi simul res ipsas deferret; quae species illae ut in fieri, sic et in conservari pendent ab objecto, ut manifestis experientiis constat. Quinto, alii subtiliter imaginantur quod daemon per multa specula sibi invicem objecta, species regnorum ex uno speculo in aliud et aliud continuo reflexerit, idque fecerit usque ad oculos Christi, qua arte dicitur Socrates vidisse draconem in monte remoto homines devorantem, quem nemo alius videre poterat. Simili modo nunc per dioptram nauticam remotissima oculis conspicimus. Verum sic daemon aerem totum implesset speculis, quae se invicem impedivissent, nec suffecissent ad videndum omnia. Sexto, ergo melius Auctor Imperfecti, Euthymius et alii cum D. Thoma, III p., Q. XLI, art. 4, aiunt ideo daemonem Christum duxisse in montem excelsum, ut ex eo cujusque regni, saltem confuse plagam et situm Christo ostenderet, v. g. dicendo: Ibi sita est Africa, illic Asia, istic Europa, hic est Syria, ibi Italia, illic Hispania, etc. idque in momento, ut habet Lucas, id est brevissimo temporis spatio. Verum quia ex monte hoc diabolus Christo ostendit non tantum omnia regna, sed et gloriam eorum; hinc adde ex Theophylacto, Jansenio et aliis, daemonem instar pictoris omnium regnorum imagines in aere a se varie condensato, per varias fulgoris solis refractiones, uti fit in Iride, novo quodam modo repraesentasse et quasi pinxisse, fecisseque ut per eas omnia quae in regnis erant gloriosa et splendida apparerent et objicerentur oculis Christi. Sicut idem daemon in aere, certa arte eum densando, contemperando et inficiendo, pinxit multa spectra leonum, ferarum, serpentum et monstrorum, eaque oculis S. Antonii objecit, ut eum terrefaceret, teste S. Athanasio in ejus Vita. Simili arte praestigiatores mira populo spectanda exhibent, quae, licet saepe sint illusio oculorum et phantasiae, tamen subinde vera sunt. Et si daemon potest ea pingere in phantasia, cur non et in aere? sic colores varii pinguntur in Iride; sic in aere, tempore Machabaeorum, visae sunt acies militares inter se dimicantes, et alias alia spectra. Unde Franciscus Lucas putat daemonem omnia regna objecisse oculis Christi per artem perspectivae, vel opticae, cujus ipse est peritissimus; vel certe perstringendo suis praestigiis oculos Christi, Christo id permittente et tolerante, ut generosius tentatorem vinceret et confunderet. Nota hic potentiam aeque ac artem et fraudem daemonis, qua saepe Christianos illudit, pingendo in phantasia illorum species magnificas, honorum, opum, deliciarum, quae in rei veritate vel falsae sunt et nullae, vel parvae et viles. 9. ET DIXIT EI: HAEC OMNIA TIBI DABO SI CADENS ADORAVERIS ME. — Quaeres, quomodo diabolus rem tam impiam et indignam ausus fuit proponere Christo? Respondetur primo, quia ipse ambitiosus jam inde ab initio Deus esse voluit, ac Christo homini divinitatem per unionem hypostaticam invidit eamque sibi ambivit. Ambitio ergo et invidia eum excaecarunt, ut Christum quasi aemulum suum tam indigne tractaret. Secundo, quia, cum Christum jam semel et iterum miracula detrectantem vidisset, certior quasi sibi videbatur eum non esse Filium Dei. Tertio, quia, ex Luca, cap. IV, 6, liquet diabolum addidisse: «Quia mihi tradita sunt, et cui volo do illa;» unde patet eum finxisse se esse Filium Dei et Deum, ait S. Hilarius, ac consequenter adorandum. Diabolus ergo Christi se ab eo in pinnaculum indeque in montem transferri patientis modestia et silentio audacior factus, superbior et protervior, suspicans Christum non esse Dei Filium, sed merum hominem, honores divinitatis, quos olim in coelo ambierat, hic a Christo, uti et a caeteris hominibus, postulat. Insita enim plane et quasi inolita est ei haec deitatis ambitio, quae eum excaecat; atque ideo idola, in quibus coleretur, invenit, ait Glossa. Quare simulat se esse Filium Dei, ac ut talis cupit adorari a Christo, ut scilicet Christus victus cupiditate regnandi, illum adoret itaque peccet idololatria: facile enim scire poterat Christus (etiamsi merus fuisset homo, non Deus) ipsum revera non esse Filium Dei, sed id fingere: simul tamen tacite daemon hic explorat an Christus sit Filius Dei; cogitabat enim ipse: si Christus vere est Filius Dei, ipse mihi indignabitur, qui ipsi hanc dignitatem eripio meque Filium Dei esse simulo, ac ut talis ab eo adorari postulo; quare iratus et frendens respondebit: Unde tibi haec arrogantia? Ego sum Filius Dei, tu vero es Satanas; tuum est ergo adorare me; qua fronte ergo audes poscere ut ego adorem te, qui a me creatus es mihique subditus? In duabus ergo prioribus tentationibus directe voluit Satanas explorare an Christus esset Filius Dei; unde ait: «Si Filius Dei es;» indirecte vero sollicitare Christum ad peccatum gulae et vanae gloriae: in hac tertia vero directe voluit sollicitare Christum ad avaritiam, ambitionem et idololatriam; indirecte vero et tacite explorare an ipse esset verus Dei Filius. Unde S. Chrysostomus: «Ruptis, inquit, ventris et vanae gloriae retibus, retia ponit avaritiae.» Et Remigius: «Quanta jactantia, ait, diaboli regna terrena promittentis ei qui dat coelestia!» Nota arrogantiam et fastum diaboli, cum ait: «Si cadens adoraveris me.» Vult enim non qualemqualem adorationem, sed cum casu, ut scilicet Christus ita se coram illo humiliet, ut cadens in faciem adoret eum. Ita Abulensis hic, Quaestione XXXV. Symbolice: Glossa: «Qui, inquit, diabolum adoraturus est, ante corruit quam adoret. Rursum diabolus, quia ex coelo cecidit, hinc omnes ad casum et lapsum suum, ut socios habeat, sollicitat.» Audi S. Irenaeum, lib. V, cap. XXII, urgentem et cadens. «Ipse diabolus confitetur, quoniam adorare eum et voluntatem ejus facere, est cadere a gloria Dei.» Ipse ergo vanos honores nobis ruinis nostris vendit. Addit Irenaeus: «Deinde nec illa ipsa quae promisit, praestabit ei qui cecidit.» Tropologice: S. Ambrosius, in cap. IV Lucae: «Habet ambitio, inquit, domesticum periculum; ut enim dominetur aliis, prius servit, curvatur, obsequitur, ut honore donetur; et dum vult esse sublimior, fit demissior.» Addit Lucas, cap. IV, 6, diabolum causam addidisse et jus suum in omnia regna probasse, dicendo: «Quia mihi tradita sunt» (a Deo, sed nomen Dei subticet, tum quia sibi exosum, tum quia ipse volebat haberi et adorari ut Deus, Deo vero excluso) «et cui volo do illa,» ubi dupliciter mentitur daemon: Primo, quia falsum est Deum omnia regna illi tradidisse; in iis enim nil potest daemon, nisi quod Deus ei concedit subinde et permittit; secundo, quia falsum est daemonem illa dare cui ipse voluerit; unde diabolus non intendebat illa dare Christo, nec dedisset, etiamsi Christus eum adorasset. Nam solius «Domini est terra et plenitudo ejus, orbis terrarum et universi qui habitant in eo.» Psal. XXIII, 1. Unde ipse solus «dominatur in regna hominum, et cuicumque voluerit dabit illud.» Daniel. IV, 14. «Cujus regnum, regnum sempiternum est, et omnes reges servient ei et obedient.» Daniel. VII, 27, qui, 14, docet Deum illud tradidisse Filio hominis, id est Christo Filio suo carnem assumenti. Prodidit ergo hic seipsum diabolus, quia haec ejus pollicitatio, ut recte advertit Toletus, in cap. IV Lucae, 6, mendax fuit, falsa, arrogans et dolosa: mendax quidem, quia quae pollicebatur dare non intendebat; falsa, quia regna quae pollicebatur dare non poterat; arrogans, quia sua esse profitebatur quae non erant ejus, sed Dei; dolosa vero, quia futurum pro praesenti commutat: dabo, inquit; adorari vult de praesenti pro spe recipiendi promissa; in futurum enim tempus differebat quae dare non poterat, ut sic sperantem accepto eo quod tentator volebat, deciperet ac confunderet. Simili modo et fraude diabolus conatur persuadere hominibus ut juventutem et praesens tempus dent voluptatibus et sibi, futurum vero et senectam dent poenitentiae et Deo, cum senectus incerta sit, dubia ac inhabilis ad poenitentiam, uti advertit monetque S. Gregorius. Rursum persuadere nititur ut bona terrena coelestibus, humana divinis, caduca stabilibus, momentanea aeternis stulte anteponant. Nota primo: ordinem et gradationem tentationum; prima enim tentatio, ut Christus ex lapidibus panes faceret, fuit gulae; secunda, ut ex pinna templi se praecipitaret, fuit vanae ostentationis et gloriae; tertia, ut se adoraret cum promissione regni totius mundi, fuit avaritiae, superbiae et idololatriae. Secundo, Christum tentatum fuisse per tria, hoc est omnia tentationum genera, ut innuit Lucas, cap. IV, 13, dicens: «Consummata omni tentatione diabolus recessit ab eo.» Prima enim tentatio gulae, fuit concupiscentiae carnis; secunda praecipitationis, fuit ostentationis et superbiae; tertia fuit avaritiae pariter et superbiae, ut notat S. Ambrosius et Origenes in dictum Lucae locum. Tertio, Christus suo exemplo et responso nos docuit primam tentationem carnis et famis superandam esse spe in Deum Deique providentiam, secundam superbiae et praesumptionis vincendam esse timore Dei, tertiam avaritiae et ambitionis pellendam esse magnanimitate et contemptu mundi. Ad hoc tres efficaces stimulos suggerit S. Petrus Damianus, Opusc. XI, cap. XVI, dicens: «Victor daemonum socius efficitur Angelorum; exul mundi, haeres est paradisi; abnegator sui, sectator est Christi.»
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10. TUNC DICIT EI JESUS: VADE, SATANA. — Sic et Syrus. Graeci addunt ὀπίσω μου, id est post me, ac pro vade habent ὕπαγε, q. d. Apage, secede, facesse hinc, impie Satan, ne diutius mihi ut Satan, id est adversarius obsistas, ne amplius ante oculos meos compareas, vade retro post me; nolo enim ulterius te audire vel videre, quia non tantum falsa et fallacia promittis, sed et impia, indigna, blasphema et sacrilega a me postulas, ut scilicet ego qui sum creator tuus, adorem te, qui es creatura mea, sed rebellis ideoque ad gehennam damnata. Dixit ergo hoc Jesus, et justa ira indignans diabolo ejusque improbitatem objurgans; ideoque diabolus, desperans de victoria et confusus, aufugit: unde discant Christiani fortiter repellere suggestiones diaboli illumque increpare, et fugiet ab eis. SCRIPTUM EST ENIM (Deut., VI, 13): DOMINUM DEUM TUUM ADORABIS, ET ILLI SOLI SERVIES. — Pro adorabis Hebr. est תירא, tira, id est timebis; Hebraei enim per timorem significant reverentiam, adorationem omnemque Dei cultum. Nam, ut ait Statius: Primus in orbe Deos fecit timor. Vox soli non est in Hebraeo, sed subintelligitur in articulo et pronomine illi, quod habet emphasim, q. d. illi, illi, inquam, soli, ut pote qui solus est Dominus Deus tuus, id est tuus Creator, conservator, gubernator, etc.; servies latria, Graece enim est λατρεύσεις. Soli enim Deo datur latria; sanctis dulia, teste S. Augustino, lib. X De Civit., cap. 1; B. Virgini Deiparae hyperdulia. Moraliter: docet hic Christus hoc respondendum diabolo in tentatione avaritiae, et quavis alia. Omnis tentatio enim ad hoc tendit et illicit, ut creaturam praeponamus creatori, illamque quasi idolum nostrum, imo daemonis, adoremus eique prae Deo serviamus. Sic idolum, quod daemon avaro objicit adorandum, est Plutus, Mammona, opes, possessiones, regna mundi; idolum superbi est honor, ambitio; idolum gulosi, est venter, vina, epulae; idolum luxuriosi, est Venus. Cum ergo haec objicit, respondendum cum Christo: Deum adoro, non Venerem, non Plutum, etc. Nam, ut ait S. Cyprianus, tract. De Spect.: «Dejicit se de culmine generositatis suae, qui admirari aliquid post Deum potest.» Quid enim est totus mundus, omnia regna, omnes creaturae comparatae cum Deo, nisi punctum comparatum cum toto universo? Quid est omne tempus respectu aeternitatis, nisi instans? Quid sunt omnes voluptates, honores, opes comparatae cum deliciis, honoribus et opibus coelestibus, nisi vanitates et umbrae, imo sordes et stercora? Contemne ergo illa prae Deo illique firmiter adhaere, et superasti omnem tentationem. Ita Psaltes: «Mihi, ait, adhaerere Deo bonum est.» Et alius: «Mens mea in Deo fixa et solidata est.» S. Cyprianus, De Orat. Dominica: «Cum Dei sint omnia, ait, habenti Deum nihil deerit, si ipse Deo non desit.» Simili modo, si minas, metus infamiae, paupertatis, morbi, verberum et mortis intentet, junge te Deo, Deum adora per firmam spem et invocationem. S. Cyprianus, in Exhort. Martyr., docet aliquos martyrio excidisse, quia considerabant atrocitatem tormentorum, non virtutem et opem Dei; contra, illos stare et vincere, quia avertunt mentem a tormentis et figunt in Dei ope, dicuntque: «Omnia possum in eo qui me confortat;» major est Deus tormentis. Ita S. Agnes totam spem et amorem defigens in Christum, vicit omnia tormenta tyranni; Deus enim infirma mundi eligit, ut confundat fortia, vultque suam virtutem in nostra infirmitate toti orbi ostendere; Deus enim in se sperantes, seque invocantes et adorantes deserere nequit. Quocirca S. Cyprianus, tract. De Moral.: «Adversa, ait, non avocant a fidei virtute, sed corroborant in dolore,» etc. Hoc expertus S. Antonius, teste S. Athanasio, dicebat optimum remedium vincendi omnes daemonis tentationes esse laetitiam spiritualem et amorem Christi, cujus uno crucis signo victus aufugit.
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11. TUNC RELIQUIT EUM DIABOLUS, ET ECCE ANGELI ACCESSERUNT ET MINISTRABANT EI. — Recte anonymus, in Catena: «Legitime pugnanti, inquit, agonum reperitur terminus, quod adversarius vel sua sponte cedat vincenti, vel trino casu deponatur, secundum pugnatoriae artis decretum.» Qui enim ter in trino conflictu hostem vicit, is plane eum superavit et subjugavit ideoque de eo triumphat. Nota Christum, post trinam tentationem et victoriam, ex monte in quem eum transtulerat diabolus, rediisse in suum Quarantanae, ubi quadraginta diebus jejunarat, desertum, idque non pedibus, sed subitaneo quasi raptu per vim suae divinitatis et dotem agilitatis, aut certe per Angelorum ministerium. Nam ei quasi victori specie humani corporis assumpta (uti et fecerat diabolus tentator), accedentes Angeli, congratulati sunt et ministrabant, cibum deferentes aliaque obsequii debiti officia exhibentes. Porro Concilium Constantinopolitanum, oecumen. V, in Constitutione Vigilii Papae pertinente ad Collationem V, adversus quosdam Haereticos, qui ita exponebant illud Matthaei IV: «Et administrabant ei,» ut Angeli Christo inservierint sicut aliis Sanctis, anathema dicit eis qui volunt Angelos ad Christum descendisse eique ministrasse tanquam amico et domestico Dei, non tanquam creatori et Domino suo. Disce hinc eum qui fortiter vincit diabolum ejusque suggestiones, mereri et praemiari consortio, consolatione et ministerio Angelorum. Nam victor Satanae est quasi alter Angelus, idque ut per Angelos animetur ad futura cum diabolo certamina; nam, ut de Christo hic ait Lucas, cap. IV, 13: «Et consummata omni tentatione, diabolus recessit ab illo usque ad tempus;» unde S. Chrysostomus: «Recessit, inquit, diabolus virtute Christi excussus,» postea, ait Interlinearis, «pugnaturus per Judaeos.» Scribae enim et Pharisaei crebro Christum tentarunt, et tandem occiderunt. Hinc Origenes, hom. 2 in Lucam, et Abulensis putant daemonem de uno vitio tentantem semel ab aliquo perfecte victum, amplius de illo eumdem non tentare. Idem probabile esse ait noster Salmeron, quia qui in se perfecte superat per actus intensos et heroicos, habitus pravos ad vitium inclinantes, eidem contrarii virtutum habitus ingenerantur et profunde radicantur; talem autem aggredi non audet daemon, ne iterum vincatur. Probabilius est daemonem a Christo et Christianis semel perfecte victum, tantum ad tempus discedere, ut hic ait Lucas; quare data occasione iterum ad tentandum simili vel eadem tentatione regredi. Sic enim ipse S. Antonium saepe de eadem re et S. Paulum eodem stimulo carnis saepius diuque tentavit, ut patet, II Cor., XII, 8. Sic enim duces redeunt ad oppugnandam arcem, cum post longam quietem hostes securos, negligentes et imparatos inveniunt. «Diabolus, ait S. Ambrosius, frequentat spicula, ut aut praelio vincat, aut taedio.» Audi eumdem S. Ambrosium, lib. IV, cap. IV Luc., 13: «Probe omnium criminum fontes haec tria genera demonstrantur esse vitiorum. Neque enim consummatam omnem tentationem Scriptura dixisset, nisi in his tribus esset omnium materia delictorum quorum semina in ipsa origine sunt cavenda. Finis ergo tentationum finis est cupiditatum, quia causae tentationum causae cupiditatum sunt. Causae autem cupiditatum sunt carnis delectatio, species gloriae, aviditas potentiae. Et post pauca: «Vides ergo ipsum diabolum non esse in studio pertinacem, cedere solere verae virtuti. Et si invidere non desinat, tamen instare formidat, quia frequentius refugit triumphatos.» Audito itaque Dei nomine, recessit, inquit, usque ad tempus; postea enim non tentaturus, sed aperte pugnaturus advenit.» Denique post multa concludit: «Ergo qui vult coronam dare, tentationes suggerit. Et si quando tentaris, cognosce quia paratur corona. Tolle martyrum certamina, tulisti coronas; tolle cruciatus, tulisti beatitudines. Nonne tentatio Joseph, virtutis est celebratio? Nonne injuria carceris, corona est castitatis? Quemadmodum regni in Aegypto consortium potuisset adipisci, nisi venditus fuisset a fratribus?»
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12. CUM AUTEM AUDISSET JESUS QUOD JOANNES TRADITUS ESSET, SECESSIT IN GALILAEAM. — Omittit siletque Matthaeus, aeque ac Marcus et Lucas, legationem Judaeorum ad Joannem Baptistam, rogantium an ipse esset Messias; item Joannis ad Christum, rogantis per discipulos: «Tu es qui venturus es?» Ad haec conversionem aquae in vinum in Cana Galilaeae; ejectionem ementium et vendentium e templo; Nicodemi accessum ad Christum, etc., quae omnia facta sunt ante captivitatem Joannis Baptistae et a solo Joanne Evangelista, cap. I, 3 et 4, recensentur. Igitur Matthaeus orditur hic praedicationem Christi a carcere Joannis Baptistae. Ante enim ejus incarcerationem Christus eidem munus praedicandi commisit, ut ipse sibi viam sterneret. Joanne vero incarcerato, Christus ei in praedicatione quasi sol lucifero suo successit, tuncque publice et solemniter evangelizare coepit, uti hic enarrat Matthaeus. Porro Christus, audita Joannis incarceratione, ex Judaea secessit in Galilaeam, quia fugit Herodem, ne, sicut Joannem, ita et se incarceraret. In Galilaea ergo solemniter praedicare orsus est, ut impleret oraculum Isaiae, de quo mox. Dices: Herodes regnabat in Galilaea, non in Judaea; cur ergo Christus, fugiens Herodem, fugit ex Judaea in Galilaeam; ibi enim incidebat in manus Herodis? Resp. Id factum idcirco quod Joannes, in Judaea juxta Jericho praedicans et baptizans, convocansque ad se turbas, a Judaeis, puta a Scribis et Pharisaeis accusatus fuerit apud Herodem; illi enim a Joanne acriter reprehensi vocatique progenies viperarum, Matth. III, 7, exacerbati, suggesserunt Herodi, quem sciebant Joanni offensum, ut Joannem caperet metu novationis rerum, ne scilicet Joannes tumultum et rebellionem populi concitaret; Josephus enim, lib. XVIII Antiquit., cap. VII, docet Herodem occidisse Joannem timore turbationis ex turbis ad Joannem confluentibus. Quis hunc timorem Herodi, regi Galilaeae, de Joanne in Judaea praedicante injecit, nisi Judaei, puta Scribae et Pharisaei? Hi enim, uti Christo, sed et Joanni Christum ostendenti fuere infensi; uterque enim illorum vitia publice libereque arguebat. Licet enim romano Praesidi jure proprio tradendus fuisset Joannes, utpote in Judaea baptizans, tamen, quia ipse et Galilaeus baptizabat et forte in vicinam Peraeam, Herodi subjectam, subinde per Jordanem transgrediebatur, hinc Herodes, connivente Praeside romano, agentibus id Pharisaeis, Joannem quasi suae juridictioni subditum incarceravit. Christus id audiens, fugit e Judaea a Judaeis in Galilaeam, metuens ne ab eisdem traderetur Herodi; apud illum enim, utpote secta Judaeorum, Pharisaei plurimum poterant summaeque erant auctoritatis. Ipsum autem Herodem solum toti Galilaeae dominantem non timuit Jesus, quia eum non offenderat, uti offenderat Joannes reprehendens eum de adulterio. Fuit hic Herodes Antipas, filius Herodis Ascalonitae, qui fuit infanticida. Fuit hic secessus Christi secundus e Judaea in Galilaeam (primus enim fuit Joannis, cap. I, 43), idemque est cum eo qui a Marco, cap. I, 14, et Luca, cap. IV, 14, et Joan., cap. IV, 3 et 43, recensetur, ut recte Jansenius ex iisdem circumstantiis colligit. Porro Lucas ait: «Et regressus est Jesus in virtute Spiritus in Galilaeam,» non quod aliqua virtus spiritus illi hic indita et addita fuerit a Spiritu sancto, ut videtur velle Origenes; ipse enim a primo sui ortu plenus fuit Spiritu sancto, sed quod virtus Spiritus sancti, quo plenus erat, eum impelleret in Galilaeam ad ordiendam ibi magna efficacia praedicationem, et ad miracula aliaque opera heroica patrandum, quibus praedicationem suam confirmaturus erat, ut patet hic, 23. 13. ET RELICTA CIVITATE NAZARETH, VENIT, ET HABITAVIT IN CAPHARNAUM (civitate) MARITIMA IN FINIBUS ZABULON ET NEPHTALIM. — Relicta, id est omissa, neglecta, praeterita, q. d. Noluit Jesus ingredi Nazareth, licet ipsa esset patria sua, ibique ordiri praedicationem. Causam dat S. Joannes, cap. IV, 44: «Quod propheta in sua patria honorem non habet.» Secessit ergo in Capharnaum, ibique cathedram praedicandi erexit et fixit. Nota: Duplex erat Galilaea, scilicet in tribu Issachar et Zabulon, in qua sita erat Nazareth; et superior, in tribu Aser et Nephtali, in qua erat Capharnaum, quae et Gentium dicebatur, eo quod vicina esset Phoenicibus et quia a multis Gentilibus habitabatur. Magna enim ejus pars a Salomone data fuit Hiram, regi Tyri, ob navatam ab eo operam in fabrica Templi. III Reg. IX, 11. Vide Adrichomium in Descriptione Terrae sanctae, in Galilaea. CAPHARNAUM MARITIMA. — Adjacebat enim Jordani (ubi scilicet Jordanis in mare Tiberiadis influit) ac mari Tiberiadis, quod et Galilaeae dicebatur: quare per mare evehens et advehens merces, evasit emporium totius Judaeae celeberrimum et opulentissimum, ac metropolis Galilaeae, adeo ut opibus, fastu, luxu, pulchritudine ceteras Galilaeae urbes longe superaret, indeque nomen accepit. Dicitur enim Capharnaum, quasi כופר נעים copher naim, id est ager jucunditatis et delectationis, vel villa pulchritudinis, ait S. Hieronymus in Nomin. Hebraic., Pagninus et alii. Nonnulli vero Capharnaum interpretantur ager poenitentiae, aut propitiatio poenitentiae, a כפר caphar, id est propitiari, et נחם nacham, id est poenitere: ibi enim poenitentiam praedicavit Christus; urbes enim maritimae ob colluviem undique affluentis turbae et ob merces opesque multis scatent vitiis, quod et notavit Plato. Porro Capharnaum Christi habitatione longe facta est pulchrior et illustrior; Christus enim, relicta patria sua Nazareth, in Capharnao habitationem sibi delegit, accommodatam aut conductam, ut videtur, domum habuit, in qua Evangelicae praedicationis tempore cum electis suis duodecim Apostolis triennium duxit; indeque Capharnaum sua, sive ejus civitas appellata est. Eademque de causa Christus et Apostoli Capharnaum domumque suam rediisse ab Evangelistis frequenter memorantur. In Capharnaum igitur Christus coepit praedicare regnum Dei, luxum et vitia civium castigare eosque a bonis terrenis, opibus et fastu ad coelestes opes invitare, tum per sermones, tum per miracula magna et multa. Hic enim et domo sua confertam hominum turbam docens, paralyticum per tectum in lecto ante se demissum, primum a peccatis, deinde et a paralysi verbo curavit. Ibidem duobus caecis visum reddidit, atque daemoniacum mutum incolumitati restituit. Hic in platea ambulans a paralysi Centurionis servum sanavit; Hemorrhoissam fimbriam vestis ipsius firma fiducia tangentem, a sanguinis profluvio liberavit, atque mox Jairi archisynagogi aedes ingressus, duodennem ejus filiam a morte sua voce excitavit. Verum cum incolae divitiis, indeque fastu, superbia ac luxu tumidi, neque coelestibus ejus vocibus, neque miraculis ad poenitentiam commoverentur, hanc tandem Christus in eos detonuit sententiam: «Et tu, Capharnaum, quae usque ad coelum exaltata es, usque ad infernum demergeris. Quia si in Sodomis factae fuissent virtutes, quae factae sunt in te, forte mansissent usque in hanc diem. Verumtamen dico vobis, quod Sodomis remissius erit in die judicii, quam tibi.» Matth. XI.
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14. UT ADIMPLERETUR QUOD DICTUM EST PER ISAIAM PROPHETAM (cap. IX, 1): 15. TERRA ZABULON ET TERRA NEPHTALIM, VIA MARIS TRANS JORDANEM, GALILAEA GENTIUM. — Est appositio, q. d. Terra Zabulon et terra Nephtalim, quae est via maris, quae scilicet vergit et ducit ad mare Tiberiadis, quaeque sita est trans Jordanem, et alio nomine dicitur Galilaea Gentium; haec terra, inquam, alleviata est, ut addit Isaias, scilicet, ut sequitur, populus in ea habitans, ex tenebris suae ignorantiae aspexit lucem Evangelii, praedicante Christo. Vox Gentium notat Christum Evangelium a Judaeis ob incredulitatem, per Paulum et Apostolos translaturum ad Gentes. Ita Chrysostomus. 16. Populus qui sedebat in tenebris, vidit lucem magnam, et sedentibus in regione umbrae mortis lux orta est eis. — Hoc oraculum fuse exposui Isaiae, cap. IX, 1. Vide ibi dicta. 17. EXINDE COEPIT JESUS PRAEDICARE: POENITENTIAM AGITE; APPROPINQUAVIT ENIM REGNUM COELORUM. — Haec fuit summa, compendium, finis et scopus praedicationis Christi, scilicet invitare homines ad poenitentiam, ac mutationem morum vitamque sanctam, ut regnum coelorum jam sua morte aperiendum ingredi mererentur. Idem praedicavit Joannes Baptista, quasi Christi prodromus et praecursor. Vide dicta cap. III, 2. Christus ergo homines a terra cupiditatibusque terrenis, velut vilibus, exiguis et caducis evocabat ad coelum, ut in eo reges regnarent cum Deo et Angelis in omni felicitate et gloria per omnem aeternitatem. Haec enim est vera sapientia, hic terminus, haec meta, hoc bonum, haec felicitas nostra. «Hoc est enim omnis homo.» Eccl. XII, 14. Vere Glossa: «Ad Evangelium, ait, pertinet, beatitudinis promissio, peccatorum remissio, adoptio, resurrectio, coelestis hereditas, Angelorum societas.» Evangelio ergo reges fiunt, et regnum datur, ait Interlinearis, non terrestre et caducum, sed coeleste et sempiternum. Daniel. VII, 27. Quocirca Babylas Mimus habens duas concubinas, audiens legi haec verba Evangelii: «Poenitentiam agite; appropinquavit enim regnum coelorum,» coelitus a Deo tactus resipuit, ac in cellam se reclusit, poenitentiam per omnem vitam acturus; suas vero opes reliquit concubinis quae, ipsius exemplo compunctae, simili modo in cellas sese concluserunt, ac jugem poenitentiam egerunt. Ita Joannes Moschus in Prato spirit., cap. XXXX. Nimirum, vivus et efficax est sermo Evangelii. Hebr. IV, 12. Apposite in Galilaea praedicavit haec Christus, tum quia Galilaea a Gentibus habitabatur, quae minus resistebant Evangelio quam Judaei; tum quia copiosa erat et populosa, adeo ut Josephus, libro III Belli, cap. II, de ea scribat: «In Galilaea crebrae sunt civitates, et ubique multitudo vicorum propter opulentiam populosa, ut qui sit minimus, supra quindecim millia colonorum habeat;» tum quia Galilaea Hebr. id est quod tornatilis, volubilis, a גלל galal, id est volvere, convolvere, revolvere; ita dicta est Galilaea, a revolutis vicini maris fluctibus vel arenis, qui in littore vi aestus maris ventorumque convolvuntur et conglomerantur. In Galilaea enim Christus revolvit et tornavit perditos hominum mores eosque quasi circinavit, ut instar globi, terram et terrena tantum in puncto tangerent; tota vero reliqua mole convoluti rotundi coelos rotundos tornatosque respicerent. Ad haec e Galilaea, id est e volubilitate mundi hujus evocavit homines ad coelum et astra. Rursum, Galilaea idem est quod transmigratio, ait S. Gregorius et alii, a radice גלה gala, id est migravit. In ea enim Christus docuit homines, mente, affectu et amore a terra et terrestribus migrare ad coelos et coelestia. Unde Apostolos non nisi Galilaeus, id est transmigrantes (qui scilicet hospites terrae et cives coeli forent) elegit. Haec transmigratio fit per poenitentiam. Porro quam rigida, longa duraque fuerit olim in pane et aqua per plures annos peccatorum poenitentia, liquet ex Poenitentiali Romano et ex Canonibus poenitentialibus S. Basilii, S. Gregorii Nysseni, Bedae, Rabani-Mauri et Buchardi, qui conjunctim impressi extant. Denique apud Hispanos aegri et moribundi poenitentiam agebant, induendo habitum monasticum et tonsuram suscipiendo, qua ceremonia profitebantur monasticen; unde si convalescerent, in monasterio tota vita degere debebant, nec ad saeculum redire poterant, ut patet ex Conc. Toletano II, cap. 2, idque magno posterorum exemplo fecit Wamba, rex Hispaniae, sub annum Domini 674, ut patet ex Mariana et Baronio, tom. VIII, anno Domini 680, in fine. Hac de causa Romae poenitentiarii pontificii virgam manu gestant, tum quia sunt judices Apostolici in tribunali conscientiae; judici enim virga recta quasi index rectitudinis justitiae praefertur, juxta illud de Christo: «Virga directionis, virga regni tui,» Psal. XLIV, 7; tum quia in gravioribus publicisque delictis, praesertim habentibus annexam excommunicationem, olim poenitentiarii recitantes psalmum Miserere, reum virga verberabant, itaque eum absolvebant, uti etiamnum ex prisco Ecclesiae ritu in canonibus sancito, in solemni ab excommunicatione absolutione fit. Ita S. Anno, Archiepiscopus Coloniensis, Henrici II, Imperatoris, poenitentem durissimis verberum plagis afflixit, anno Domini 1056, ut habet ejus Vita apud Surium, 4 Decemb. Hicque virgarum, sive, ut vulgo vocatur, disciplinae, vel a poenitente sibi ipsi, vel a poenitentiario poenitenti inflictae usus valde viguit tempore B. Petri Damiani, qui floruit anno Domini 1040, ut patet ex pluribus ejus epistolis, ac ex Vita S. Dominici Loricati, ubi centum annorum poenitentiam fieri ait, vigesies recitando totum psalterium cum continua flagellatione, unum enim psalterium tale conficere quinque annos poenitentiae. Ita Henrici II, Angliae rex, quia occasionem dederat caedis S. Thomae (uti habet ejus Vita), Cantuariensis Archiepiscopi, paenitens, nudis pedibus venit ad sepulcrum sancti Thomae, ac in loco caedis ejusdem prostratus in terram, ad pedes Episcoporum scelus suum cum lacrymis confessus, scapulas nudavit ab eisque quinquies flagellationem suscepit; a singulis vero monachis, qui numero erant quatuorviginti, tres disciplinae ictus subiit sub anno Domini 1170. Quid nos delicati ad haec? Quo abiit priscorum poenitentia? Audiamus quid de S. Paula scribat S. Hieronymus in ejus epitaphio: «Lectuli strata non habuit, sed super durissimam humum stratis ciliciis quiescebat; si tamen illa quies dicenda est, qua jugibus pene orationibus dies noctesque jungebat, illud implens de psalterio: Lavabo per singulas noctes lectum meum, lacrymis meis stratum meum rigabo; in quo fontes crederes lacrymarum. Ita levia peccata plangebat, ut illam gravissimorum criminum crederes ream. Cumque a nobis crebrius moneretur, ut parceret oculis et eos servaret Evangelicae lectioni, aiebat: Turpanda est facies quam contra Dei praeceptum purpurisso, et cerussa, et stibio saepe depinxi. Affligendum corpus, quod multis vacavit deliciis. Longus risus perpeti compensandus est fletu. Mollia linteamina et serica pretiosissima, asperitate cilicii commutanda. Quae viro et saeculo placui, nunc Christo placere desidero.» Vide eumdem, epist. 30, graphice describentem raram Fabiolae poenitentiam.
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18. AMBULANS AUTEM JESUS JUXTA MARE GALILAEAE, VIDIT DUOS FRATRES, SIMONEM, QUI VOCATUR PETRUS, ET ANDREAM, FRATREM EJUS, MITTENTES RETE IN MARE (ERANT ENIM PISCATORES). 19. ET AIT ILLIS: VENITE POST ME, ET FACIAM VOS FIERI PISCATORES HOMINUM. 20. AT ILLI CONTINUO RELICTIS RETIBUS SECUTI SUNT EUM. Nota, quoad seriem historiae, multa hic esse supplenda ex S. Joanne, cap. I, scilicet quod post baptismum Christi a Joanne susceptum, postque ejus jejunium quadraginta dierum in deserto et trinam Satanae tentationem, Judaei miserunt legatos ad Joannem Baptistam, qui rogarent eum an ipse esset Christus. Respondit Joannes se non esse Christum. Postridie venit rursus ad Joannem Jesus, tuncque de eo turbis dixit Joannes: Ecce hic est Christus. Quo audito, duo Joannis discipuli contulerunt se ad Jesum, e quibus unus fuit Andreas, qui illico fratrem suum Simonem Petrum adduxit ad Christum; moxque Christus vocavit Philippum, qui ad eumdem secum adduxit Nathanaelem, ita ut Christus jam quinque haberet discipulos nunc nominatos, qui cum ipso interfuerunt nuptiis in Cana Galilaeae; iidem, mox relicto Christo, rediere ad suam piscationem. Inde Jesus rediit in Judaeam, ubi habuit colloquium cum Nicodemo, quod recenset Joannes, cap. III, ibique baptizabat et patrabat miracula, quibus dum inclaresceret, timens invidiam Scribarum et Pharisaeorum, quorum accusatione jam captus erat ab Herode Joannes Baptista, iterum reversus est in Galilaeam, ibique vocavit Petrum et Andream, Jacobum et Joannem, uti hic narrat Matthaeus. Quare solus Joannes enarrat acta primi anni praedicationis Christi; Matthaeus vero, Lucas et Marcus inchoant ab anno secundo praedicationis, qui fuit aetatis Christi 32, cum congregavit Apostolos. Hinc liquet aliam esse hanc vocationem Petri et Andreae, ab ea quam recenset Joannes, cap. I, 36. Vocatio capto Joanne, missus est cum socio ad Christum, eumque familiariter nosse coepit, non tamen ei discipulum stabilem se addixit, sed ad sua retia rediit; hic vero capto jam Joanne, Andreas et Petrus, vocati a Christo, se ei discipulos dedunt constanterque ei adhaerent, nec amplius ad propria sunt reversi. Est ergo haec secunda Apostolorum vocatio. Tertiam vocationem addit S. Augustinus, Lyranus, Maldonatus et Toletus, scilicet eam qua, post miraculosam capturam piscium vocati a Christo, ei se totos addixerunt, uti recenset Lucas, cap. v, 10. Sed verius est illam apud Lucam vocationem eamdem esse cum hac Matthaei: tum quia Petrus et Andreas, non nisi viso illo miraculo in captura piscium, de quo Lucas, vocati et permoti videntur ad indivulse sequendum Christum; tum quia Lucas aeque ac Matthaeus dicit eos, relictis omnibus, secutos esse Christum, quod sane absolute intelligendum videtur; neque verisimile est eos semel plane pleneque vocatos, et Christum secutos, rursum ab eo defecisse et quasi apostatasse, ut tertio apud Lucam vocari debuerint. Denique to faciam vos fieri piscatores hominum, plane idem est cum eo quod Christus apud Lucam ait Petro: «Ex hoc jam eris homines capiens.» Eadem ergo est vocatio Apostolorum a Matthaeo et Luca recensita, sed Matthaeus succincte vocationis substantiam assignat eamque quasi per compendium perstringit; Lucas vero, more suo, ejusdem seriem et historiam particulatim et prolixe enarrat, uti fuse et praecise per singula ostendit Jansenius, cap. xxvi Concordia Evang. Ita censet S. Chrysostomus, Theophylactus, Euthymius et alii. Jam singula verba expendamus. Ambulans — non casu, non animi causa, sed ut ad sui sequelam vocaret Petrum et Andream, Jacobum et Joannem; Christus enim nec ambulationem, nec aliam actionem ullam exercebat solius naturae vel recreationis causa, sed omnes dirigebat ad finem spiritualem, scilicet ad Dei gloriam et aliorum salutem. Imitentur hoc Christiani, praesertim sacerdotes et religiosi; sic nil facient otiosum, sed omnia fructuosa. Juxta mare Galilaeae, — cui adjacet Capharnaum urbs, in qua Christus domum sibi delegerat ad praedicandum domi suis discipulis, et in synagogis per Sabbata omnibus Judaeis. Mare hoc alio nomine vocatur Tiberiadis, item lacus vel stagnum Genesareth. Simonem, qui vocatur Petrus, — qui scilicet a Christo vocatus est Cephas, id est Petra, vel Petrus, Joan. i, 42, quia super eum aedificaturus erat Ecclesiam suam. Matth., cap. xvi, 18. Simon Hebraice idem est quod audiens, obediens; שמע shama enim significat audire, obedire. Vide dicta Genes., cap. xxix, 33. Andreas est graecum nomen, quod a Graecis, quibus post Alexandrum Magnum subditi fuere, accepere Judaei, uti et Jason, Eupolemus, Lysimachus, Menelaus aliaque plura nomina graeca Judaeorum, quae, II Mach. iv et seqq., leguntur; Ἀνδρέας enim Graece idem est quod virilis, robustus, fortis, qualis revera fuit S. Andreas in cruce. Mittentes rete in mare. — Supple, ex Luca, v, 1 et seq., Christum ascendisse in naviculam Petri, indeque docuisse turbas, mox jussisse Petro ut mitteret rete in mare, cui illico attraxit ingentem piscium copiam, ita ut rete rumperetur; quo miraculo ad Christum conversus est cum Andrea, Jacobo et Joanne, qui omnes totos se Christo addixerunt. Tunc ergo quatuor hos discipulos vocavit Christus, tum voce, dicendo: «Venite post me, et faciam vos fieri piscatores hominum,» ut ait hic Matthaeus; tum miraculosa captura piscium, ut docet Lucas. Videtur haec vocatio Apostolorum contigisse anno primo praedicationis Christi ad finem decurrente, puta anno 32 aetatis Christi, in februario, vel initio martii ante Pascha, uti dixi in Chronotaxi. Venite post me, — id est sequimini me meumque vitae Apostolicae institutum, ut relicto piscationis omnique humano officio, totos vos mecum dedatis perfectioni et praedicationi Evangelicae. Ego enim officium vestrum in longe melius et divinius commutabo. Faciam enim vos piscatores, non piscium, sed hominum. Christiani enim sunt quasi pisces natantes in aqua baptismi. Haec est navis Ecclesiae Christi qua in coelum enavigamus. Analogias novemdecim piscium et hominum recensui, Habacuc. i, 14, quas vide, si libet. Hinc Christus a priscis vocatur ἰχθύς, id est piscis: unde et nominis ΙΗΣΟΥΣ initiales litterae per acrostichin hanc reddunt sententiam: Ἰησοῦς Χριστὸς Θεοῦ Υἱὸς Σωτήρ, id est Jesus Christus Dei Filius Salvator; de qua extat carmen Sibyllae Erythraeae apud S. Augustinum, lib. XVIII De Civ., cap. xxiii; Tertullianum, lib. De Baptismo, et Prosperum, II part. Praedict., cap. xxxix. S. Lucas ait Christum dixisse Petro: «Ex hoc jam homines eris capiens,» Graece ζωγρῶν, id est vivos capiens, vel ad vitam capiens. S. Ambrosius vertit, vivificans, q. d. Piscatores capiunt pisces ad mortem, ut scilicet eos occidant et comedant; at tu, o Petre, cum caeteris Apostolis capies homines ad vitam, ut scilicet moriantur vitae veteri qua vixerunt in peccatis, et inchoent novam vitam qua in sanctitate vivant Deo, juxta illud, Rom. vi: «Existimate vos mortuos peccato, viventes autem Deo in Christo Jesu.» Et Coloss. iii: «Mortui estis, et vita vestra abscondita est cum Christo in Deo.» Praeclare S. Augustinus, tract. 7 in Joan.: «Volens Christus, inquit, superborum cervices frangere, non quaesivit per oratorem piscatorem, sed de piscatore lucratus est imperatorem. Magnus Cyprianus orator, sed prius Petrus piscator.» Nimirum Christus per piscatores convertit oratores, imperatores et omnes mundi principes. Hoc fuit miraculum miraculorum et opus proprium Deo. Unde illud praevidens et praedicens Jeremias, cap. xvi, 16: «Ecce, ait, ego mittam piscatores multos, dicit Dominus, et piscabuntur eos.» Hoc est quod admiratur Paulus, I Corinth. i, dicens: «Videte vocationem vestram, fratres, quia non multi sapientes secundum carnem, non multi potentes, non multi nobiles; sed quae stulta sunt mundi elegit Deus, ut confundat sapientes, et infirma mundi elegit Deus, ut confundat fortia,» etc. Causam subdit: «Ut non glorietur omnis caro in conspectu ejus,» sed «qui gloriatur, in Domino glorietur.» Vide ibi dicta. At illi continuo relictis retibus secuti sunt eum. — Tanta vis fuit miraculi capturae piscium et vocis Christi vocantis Apostolos eos, tum exterius dicentis: «Venite post me,» tum magis interius mentes eorum sua gratia pulsantis; Apostoli enim hi primarii, ea audita, continuo mutarunt navim et retia in domum et scholam Christi, ac piscium lucrique cupiditatem in zelum animarum. Fit ergo hic mare, terra; navis, Ecclesia; pisces, homines vagi errantesque in terra, ut pisces in vasto mari. Relictis retibus. — Sub retibus intellige navim, domum, piscandi officium, famulos, parentes, cognatos, domesticos caeteraque omnia, juxta illud S. Petri ad Christum: «Ecce nos reliquimus omnia, et secuti sumus te, quid ergo erit nobis?» Matth. xix, 27. Quod ergo occiso Christo hi Apostoli, Joan., cap. xxi, 3, piscationi operam dedisse leguntur, non id fuit animo repetendi piscationis officium, sed ut otium fallerent et mentem ex Christi nece afflictam hac veteri occupatione recrearent. Hoc exemplum Apostolorum imitentur qui a Christo ad apostolatum, ad actus heroicos, ad vitam perfectam et religiosam vocantur, ut relictis parentibus, domibus, opibus, etc., continuo eum sequantur, de nulla re solliciti, sed omnes suas sollicitudines in Christum, qui eos vocat, resignantes. Christus enim de omnibus hisce eis abunde providebit, et centuplum quod, Matth. xix, promisit, rependet. Sapienter S. Bernardus ad eos qui Deum ad ardua vocantem sequi trepidant: «Quid times? inquit, quid dubitas? Vocat te magni consilii Angelus, quo nemo est sapientior, nemo fortior, nemo fidelior.» Tropologice: Scholiastes, in cap. i Marci apud S. Hieronymum: «Relinquenda sunt, ait, retia aranearum, quibus velut culices tenebamur, puta vanitates mundi.» 21. Et procedens inde, vidit alios duos fratres, Jacobum Zebedaei (filium) et Joannem, fratrem ejus, in navi cum Zebedaeo patre eorum reficientes (Graece καταρτίζοντας, id est resarcientes, redintegrantes) retia sua (rupta vel vitiata), et vocavit eos. Jacobus — Hebr. idem est quod supplantator, ut patet, Genes. xxv, 26; ipse enim supplantavit mundum et mundana omnia, ut Christum sequeretur. Zebedaeus — idem est quod domans, liberalis, munificus; ipse enim jam senex duos filios, qui erant baculus senectutis suae, ultro Christo obtulit et donavit; זבד zabad enim est dare, donare, dotare. Joannes. — Joannes idem est quod gratia Dei, hanc enim copiose prae caeteris Apostolis in Joannem effudit Christus. «Hac Apostolorum quadriga, ait Anonymus, vehimur ad aethera. His quatuor angulis constituitur prima Ecclesia.» Nimirum Petrus suo exemplo nos monet illico obedire Christo vocanti; Andreas viriliter vocationem prosequi; Jacobus supplantare adversarios; Joannes ad haec implenda crebro flagitare Dei gratiam. 22. Illi autem statim relictis retibus (Graece et Syriace pro retibus est navi) et patre, secuti sunt eum. — Moti tum voce Christi, tum miraculo capturae piscium in navi Petri: ipsi enim quasi socii Petri eum in attrahendo reti tot piscium adjuverant, ut ait Lucas v, 9. Nota: Lucas, c. v, 11, horum quatuor Apostolorum vocationem in unum convolvit, unaque sententia perstringit, de omnibus dicens: «Et subductis ad terram navibus, relictis omnibus secuti sunt eum.» Sed Matthaeus illam evolvit, et particulatim enarrat duplicemque vocationem assignat: priorem Petri et Andreae; secundam Jacobi et Joannis. Haec est enim historiae series: Christus navi Petri vectus, docensque turbas, appulit ad littus, ibique vocavit Petrum et Andream, dicens: «Venite post me.» Mox paulo ulterius progressus, vidit Jacobum et Joannem, socios Petri et Andreae, reficientes tum rete Petri ex captura tot piscium jam ruptum, tum retia sua, ibique eos vocavit, dicens: «Venite post me;» illi hac voce exciti et miraculo capturae piscium cui interfuerant commoti, et exemplo Petri et Andreae invitati, illis se adjungentes, illico relicto patre et omnibus, Christum secuti sunt. Ita ex S. Augustino, lib. II De Consensu Evangel., cap. xvii, Jansenius, Franciscus Lucas et alii.
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23. Et circuibat Jesus totam Galilaeam, docens in synagogis eorum, et praedicans Evangelium regni, et sanans omnem languorem (Graece νόσον, id est morbum jam habituatum, ait Euthymius, et radicatam, etiam insanabilem) et omnem infirmitatem (Graece μαλακίαν, id est mollitiem, languorem, virium defectionem, lassitudinem, quae solet morbi esse praenuntia) in populo. Id fecit Christus, tum ut miraculis hisce Evangelium suum et novam inauditamque legem quam in mundum inferebat, confirmaret; Jesus enim «auctoritatem sibi suaeque legationi conciliavit claritate signorum,» ait S. Chrysostomus, tum ut per sanitatem corporis sanaret animam; sanati enim corpore ob hoc beneficium et miraculum credebant et dedebant se Christo. Evangelium regni, est laetum nuntium de regno coelorum jamjam per Christi mortem aperiendo, et de via et modo illud ineundi et reipsa consequendi; utrumque enim praedicabat Christus assidue et continuo, non equo nec curru vectus, sed pedibus incedens, circumeundo omnes urbes et pagos Galilaeae. Mirare hic in Christo indefessum praedicandi studium, ac labores Evangelicos, imo Angelicos, illosque imitare. 24. Et abiit opinio (Graece ἀκοή, id est auditio, rumor, fama) ejus in totam Syriam, et obtulerunt ei omnes male habentes variis languoribus et tormentis (Graece βασάνοις, id est torminibus, cruciatibus, qui similes sunt iis quos sentiunt illi qui in equuleo torquentur et cruciantur: βάσανος enim proprie est quaestio, qua reus in equuleo torquetur, ut delictum et complices delicti confiteatur) comprehensos, et qui daemonia habebant (daemoniacos, obsessos et possessos a daemonibus) et lunaticos et paralyticos, et curavit eos. Lunatici sunt aegri qui lunae et lunationibus subjacent, ut juxta eas aegrius habeant, aut delirent et insaniant. Unde Arabicus vertit: Et qui agitabantur in principiis lunationum. «Lunatici, ait Apuleius, sunt qui cursum lunae patiuntur, puta in quos luna agit; haec enim dominatur humidis iisque qui humido et debili sunt cerebro: unde in novilunio et plenilunio humores, puta pituitam et melancholiam auget et miscet, itaque cerebrum turbat agitque in delirium, maniam, phrenesin; quales potissimum sunt epileptici, qui comitiali morbo laborant (quo agitari illos perhibent, qui nati sunt in interlunio, id est inter deficientem lunam et novilunium, licet id neget Valesius, Sacrae Philosoph. cap. lxxi); aut insania aliove morbi genere quopiam, certis lunae temporibus gravantur et agitantur; cui malo saepe se daemon immiscet, graviusque tales affligit magis concitando humores, praesertim bilem utramque, tam atram quam flavam, id est melancholiam et choleram, imo ipse subinde malum hoc procurat et efficit, ut patebit, cap. xvii, 17 et 18. «Daemon enim, ait Glossa, lunae tempora servat, ut creaturam infamet in creatoris blasphemiam; utque per humores a luna commotos magis phantasiam turbet, hominesque tentet et vexet tristibus et cholericis phantasmatibus, ac subinde adigat ad desperationem et necem sibi inferendam.» Et curavit eos. — «A nullo horum fidem requisivit,» ait S. Chrysostomus, nondum enim virtutem suam ostenderat, et venientes a longe parvam adhuc in eum fidem habebant; postea vero ab aegris fidem requisivit, ut patebit in sequentibus. «Nubes quasdam signorum, ait Chrysostomus, Matthaeus paucis verbis transcurrit, e quibus nonnulla postea distinctius et fusius enarrabit.» Mystice: lunatici sunt varii, mutabiles et inconstantes, qui nunc Deo et pietati, nunc diabolo et cupiditatibus serviunt, juxta illud: «Homo sanctus in sapientia manet sicut sol, nam stultus sicut luna mutatur.» Eccli. xxvii, 12. Vide ibi dicta. 25. Et secutae sunt eum turbae multae de Galilaea, et Decapoli, et de Hierosolymis, et de Judaea, et de trans Jordanem. — «Secuti sunt multi Christum, ait Glossa, alii ob coelestia, alii ob curationem, alii fama et curiositate ducti, alii per invidiam, volentes eum in aliquo carpere et accusare.» Causam dat S. Bernardus, serm. 1 De omnibus Sanctis, dicens: «Praedicantem Dominum de civitatibus et castellis populi sequebantur, quorum salvabat animas, sanabat corpora, et adhaerebant ei, affatu pariter et aspectu illius delectati, cujus nimirum vox suavis et facies decora, sicut scriptum est: Speciosus forma prae filiis hominum, diffusa est gratia in labiis tuis: talis est quem nos sequimur, cui adhaeremus, totus desiderabilis, in quem non solum populi, sed et ipsi quoque Angeli sancti desiderant prospicere.» Decapoli. — Decapolis est regio decem non tribuum, ut habet Glossa interlinearis; sed urbium; δέκα enim sunt decem, πόλις est urbs. Decem harum urbium nomina, teste Brochardo et Adrichomio, haec sunt: Tiberias, Sephet, Asor, Cedes, Caesarea Philippi, Capharnaum, Iotapata (cui praefuit Josephus contra Romanos et Titum pugnans), Bethsaida, Corozaim, Bethsan, sive Scythopolis. Et de trans Jordanem. — Id est de regionibus ultra Jordanem sitis respectu Galilaeae, quae erat cis Jordanem, in qua praedicabat Christus, uti sitae sunt Galaad, Trachonitis, Abylina, Seir, Coelesyria, et Batanaea, olim Basan dicta, quae fuit ditio Og regis; Syri enim et Chaldaei saepe Hebraeum Schin in Tau commutant, ut pro Basan dicant Batan; pro scheloscha, telata, id est tria; pro schabar, tebar, id est fregit; pro schub, tub, id est reversus est; pro schor, tor, id est taurus. Ulterius vero sita erat Arabia triplex, scilicet Felix, Petraea et Deserta. Ex his omnibus regionibus multi fama doctrinae et miraculorum Christi exciti, ad eum confluxerunt eumque quaquaversum comitati sunt.
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Supra ostensum est, quod Christus se praeparavit ad doctrinam, Baptismum accipiendo; nunc autem tentationem superando. Circa hoc duo facit: primo ponitur victoria, quam de tentatione habuit; secundo, quomodo discipulos ad doctrinam audiendam vocavit, ibi ambulans autem Iesus iuxta mare Galilaeae. Circa primum tria facit: primo praemittit quaedam praeambula de tentatione; secundo ponitur tentationis insultus, ibi et accedens tentator dixit; tertio victoria, ibi tunc reliquit eum Diabolus. Ponuntur autem tria praeambula, scilicet locus, ieiunium et famis experientia. Quantum ad primum quatuor tanguntur: tempus et locus, ductor et finis huius ducatus. Tempus tunc, quando scilicet iam declarabatur voce paterna quod esset filius Dei. In quo dat intelligi, quia illis tentatio imminet, qui efficiuntur filii Dei per Baptismum; Eccli. II, 1: fili, accedens ad servitutem Dei sta in iustitia et timore, et praepara animam tuam ad tentationem. Istud desertum erat inter Ierusalem et Iericho, ubi multi occidebantur, de quo Lc. X, v. 30: homo quidam descendit ab Ierusalem in Iericho, et incidit in latrones, qui etiam despoliaverunt eum, et plagis impositis abierunt, semivivo relicto. Et nota quinque rationes, quare quis post acceptam spiritualem gratiam tentatur. Prima ut accipiat experimentum suae iustitiae; Eccli. XXXIV, 9: qui non est tentatus, qualia scit? Secundo ad reprimendam superbiam; II Cor. XII, 7: ne magnitudo revelationum extollat me, datus est mihi stimulus carnis meae, Angelus Satanae qui me colaphizet et cetera. Tertio ad confundendum Diabolum, ut sciat quanta sit virtus Christi, ut superare non possit. Huius exemplum habetur Iob I, 8: numquid considerasti servum meum Iob? et cetera. Quarto, ut fortior reddatur, sicut milites fortes redduntur per experientiam; Iudic. III: quare voluit dimittere hostes cum filiis Israel? Quinto, ut suam dignitatem cognoscat: quia quando Diabolus aggreditur aliquem, hoc cedit ad honorem, quia Diabolus sanctos aggreditur; Iob XL, 10: cibus eius foenum (...), et habet fiduciam quod influat Iordanis in os eius. Sequitur de loco tunc ductus est Iesus in desertum. Hoc convenit praecedentibus et subsequentibus: quia conveniens fuit quod post Baptismum desertum intraret. Hoc significatur in populo Israelitico, qui post transitum maris rubri, qui fuit figura Baptismi, in terram promissionis venit per desertum et solitudinem: ita baptizati vitam solitariam et quietam debent quaerere, corpore mundum derelinquendo, vel mente; Osee II, v. 14: ducam eam in solitudinem, et loquar ad cor eius. Ps. LIV, 8: ecce elongavi fugiens, et mansi in solitudine. Conveniens enim erat ut exiret in desertum, quasi ad singulare certamen cum Diabolo. Chrysostomus: ille in desertum vadit, qui exit extra fines (idest voluntatem) carnis et mundi, ubi non est locus tentationis. Quomodo enim de libidine tentatur, qui tota die est cum uxore? Sed qui non exeunt a voluntate carnis et mundi, non sunt filii Dei, sed filii Diaboli, qui etiam uxorem propriam habentes, appetunt alienam; sed filii Dei habentes spiritum sanctum ducuntur in desertum, ut tententur cum Christo, de quo sequitur: ductus est a spiritu, intellige sancto. Sed ille qui ducit, maior est eo qui ducitur. Ergo spiritus sanctus maior Christo. Respondendum: si referatur ad Iesum secundum quod est filius Dei, sic est aequalis spiritui sancto. Et aliquis potest alium ducere, vel imperio, et sic est maior: vel exhortatione, et sic est par; Io. I, 40 s., Andreas duxit Petrum ad Iesum; et sic ductus est Iesus. Hilarius refert ad Christum, secundum quod homo: scilicet spiritus sanctus hominem quem repleverat, exponit tentationi. Homines enim tunc ducuntur a spiritu sancto, quando caritate moventur, sic quod non motu proprio moventur, sed alieno, quia sequuntur impetum caritatis; II Cor. V, 14: caritas Dei urget nos. Et sic filii Dei aguntur a spiritu sancto, ut tempus huius vitae, quae plena est tentationibus Iob VII, 1: tentatio est vita hominis super terram, transeant cum victoria per Christi virtutem. Ipse enim tentari voluit, ut sicut morte sua vicit nostram, sic tentatione sua superet omnes tentationes nostras; Hebr. IV, v. 15: non habemus pontificem, qui non possit compati infirmitatibus nostris; tentatum autem per omnia pro similitudine absque peccato. Gregorius dicit, quod est triplex tentationis gradus, scilicet per suggestionem, delectationem et consensum. Prima ab extrinseco est, et potest esse sine peccato; secunda est ab intrinseco, in qua incipit esse peccatum; quae quidem perficitur per consensum. Primus gradus potuit esse in Christo, non alii. Et nota quod Diabolus non fuisset ausus accedere ad tentandum Christum, nisi prius Christus accessisset ad eum. Consequenter ponitur secundum praeambulum, scilicet ieiunium et cum ieiunasset etc., quod convenit et praeteritis, et futuris: praeteritis, quia convenienter aliquis post Baptismum ieiunat, cum post Baptismum non sit otio vacandum, sed exercendum in bonis operibus; Gal. V, 13: vos autem, fratres, in libertate vocati estis; libertas autem vera non est committenda carnali vitae. Item futuris competebat, ut is ieiunaret quem Diabolus erat tentaturus, quia hoc genus Daemoniorum non eiicitur nisi per orationem et ieiunium, inf. XVII, 20. Quadraginta diebus. Ad litteram hoc intelligendum est. Et addit et noctibus, ne crederent aliqui quod comedere liceret in nocte, sicut Saraceni faciunt. Et sciendum quod hic numerus praefiguratur in veteri testamento in Moyse et Elia, Ex. XXIV, 18, et III Reg. XIX, 8. Et latet in hoc mysterium, quia numerus huiusmodi consurgit ex denario ducto per quaternarium. Denarius significat legem, quia in decem praeceptis tota lex continetur. Quaternarius significat compositionem carnis, quia caro composita est ex quatuor elementis. Quia igitur nos per suggestionem carnis transgredimur legem divinam, iustum est ut carnem nostram affligamus diebus quadraginta. Secundum autem Gregorium hic numerus est ad ieiunandum ab Ecclesia institutus, quod per hoc decimas solvimus totius anni: a prima enim dominica usque ad Pascha sunt triginta sex dies ieiunabiles, qui sunt decima pars ipsius anni, sex diebus exceptis. Et ideo ab antiquo a quibusdam addita fuit dies media, qui ieiunabant usque ad mediam noctem sabbati sancti. Tertium additur, quia postea esuriit. Non legitur hoc de Moyse et Elia, qui homines erant; sed Christus esurire voluit, ut suam humanitatem demonstraret; quia aliter Diabolus ausus non fuisset accedere ad tentandum eum; Phil. II, 7: in similitudinem hominum factus, et habitu inventus ut homo. Consequenter insultus tentationis ponitur; et est triplex. Primus de gula; secundus de inani gloria; tertius de ambitione. Secundum ibi tunc assumpsit eum Diabolus in sanctam civitatem. Tertium ibi iterum assumpsit eum Diabolus in montem excelsum valde. Circa primum duo facit. Primo ponit insultum Diaboli; secundo quomodo Christus respondit, ibi qui respondens et cetera.
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Et accedens tentator dixit. Hoc enim poterat effici, ut ipse ad Iesum accederet in aliqua forma corporea. Et est triplex tentatio, quia Deus tentat ut instruat; Gen. XXII, 1: tentavit Deus Abraham. Quandoque homo ut addiscat, sicut regina Saba tentavit Salomonem, III Reg. X, 1, ubi de ea dicitur, sed et regina Saba, audita fama Salomonis, venit tentare eum in aenigmatibus. Diabolus tentat ut decipiat; I Thess. c. III, 5: ne forte tentaverit vos is qui tentat. Quicumque vult tentare de scientia, primo de communibus tentat. Communia autem totius generis humani vitia sunt vitia carnis; et praecipue gula. Item qui vult obsidere castrum, incipit a debiliori parte; homo autem habet duas partes, carnalem et spiritualem. Diabolus ex parte debiliori semper tentat: unde primo de vitiis carnalibus tentat, sicut patet in primo parente, quem primo tentavit de gula. Sed notanda est mira astutia in tentando: si filius Dei es: ita enim directe de uno tentavit, quod ex obliquo de altero. Unde in primo homine suadebat quod comederet de ligno, quod ad peccatum carnale, scilicet gulae, directe pertinebat; sed latenter inducebat ad superbiam et avaritiam, quae sunt peccata spiritualia; unde dixit, et eritis sicut dii Gen. III, 5. Ita in Christo: audierat enim quod Christus venturus esset in mundum, et hic videbatur esse filius Dei; sed in dubitationem venerat, utrum hic esset ille de quo erat prophetatum, quia nihil inveniebat in eo; Io. XIV, 30: venit princeps mundi huius, et in me non habet quicquam. Unde suggerebat quod homini esurienti delectabile est. Item induxit ad appetendum ea quae sunt Dei; et hoc est si filius Dei es, dic ut lapides isti panes fiant. Eccle. VIII, 4: sermo illius potestate plenus est; et Ps. XXXII, 6: verbo domini caeli firmati sunt, et spiritu oris eius omnis virtus eorum. Ergo potest eius verbo lapis mutari. Ergo volebat inclinare ad hoc, quod si faceret, sciret esse filium Dei, si non, inducebat ad arrogantiam. Et notandum quod multi homines sunt qui consentiunt peccatis carnalibus, aestimantes, quod non debeant amittere statum spiritualem. Sed si in hoc quod tentatur consentiens homo, non amitteret spiritualitatem, levis esset tentatio. Ita persuadere voluit mulieri Diabolus, et Christo, promittens spiritualia. Qui respondens dixit: scriptum est: non in solo pane vivit homo. In ista responsione dat tria documenta, quae facienda sunt tentato. Primum ut recurrat ad Scripturae medicinam; Ps. CXVIII, 11: in corde meo abscondi eloquia tua, ut non peccem tibi et cetera. Unde dixit, scriptum est. Secundum documentum ut homo nihil faciat ad arbitrium Diaboli. Vegetius: nihil umquam sapiens dux debet facere ad arbitrium sui hostis, etiam si bonum videatur. Et ideo dominus cum posset sine peccato lapides in panem commutare, noluit, quia ille suggerebat. Tertium est, quod non debet facere sine utilitate, ad ostentationem suae virtutis, quia hoc est vanitas. Qui respondens dixit: scriptum est: non in solo pane vivit homo. Notandum, quod Diabolus ad duo nitebatur: primo ducere in affectum carnalium, item praesumptionis. Christus autem contra utrumque primo vitat iactantiam; quasi dicat, tu vocas filium Dei, ego nomino hominem; unde non in solo pane vivit homo. Item trahit Diabolus in affectum carnalium: dic ut lapides isti panes fiant; hic trahit se in affectum spiritualium: sed in omni verbo quod procedit de ore Dei. Quasi dicat, non tantum vita corporalis affectanda est, quantum vita spiritualis, quae conservatur per cibum spiritualem, sed in omni verbo quod procedit de ore Dei. Io. VI, 69: domine, ad quem ibimus? Verba vitae aeternae habes; Ps. CXVIII, 93: in aeternum non obliviscar iustificationes tuas, quia in ipsis vivificasti me.
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Et dicit in omni verbo, quia tota spiritualis doctrina est a Deo, sive ab homine, sive a Deo dicatur. Et iterum de ore: quia praedicator os Dei; Ier. XV, 19: si separaveris pretiosum a vili, quasi os meum eris. Vel aliter. Non in solo, idest, non vivit solum homo per panem, sed etiam verbo, idest imperio Dei potest conservari sine aliquo cibo. Tunc assumpsit eum Diabolus in sanctam civitatem. Posita prima tentatione, de qua Diabolus victus fuit, nunc ponitur secunda, scilicet de inani gloria. Et ordo congruus est, quod postquam Diabolus se vinctum videret vitio carnali, tentaret de inani gloria, vel superbia: quia superbia bonis operibus insidiatur, ut pereant, Augustinus in regula. Circa istam ergo tentationem tria facit. Primo ponitur locus tentationis; secundo insultus, sive conatus tentationis, ibi si filius Dei es, mitte te deorsum: tertio resistentia Christi, ibi ait ei Iesus. Sed sciendum, quod Lucas posuit tertiam tentationem, hic e converso; sed non est vis, secundum Augustinum: quia omnia quae narrantur hic, et in Luca narrantur; nec ponitur in Luca, vel hic quae fuit prima, vel secunda. Rabanus vero dicit quod Lucas attendit ad ordinem historiae; et ideo sic ordinavit, secundum quod factum est. Matthaeus vero naturam tentationis secutus est, quia post tentationem de gula, et de inani gloria, sequitur tentatio de ambitione: ita enim fuit tentatus Adam, quia primo de gula; unde Gen. II, 17: in quacumque die comederis ex eo, morte morieris; secundo de gloria: eritis sicut dii; tertio de avaritia, sive ambitione, scientes bonum et malum. Sed quare dicit tunc assumpsit? Hoc enim nomen assumptio vim importat. Et respondet Hieronymus, quod hoc dicit Evangelista secundum opinionem Diaboli, quia quod Christus sustinuit ex virtute, Diabolus accepit quasi faceret sua potentia. Dicit sanctam, vel quia ibi agebantur sancta, temporalia scilicet sacrificia, et huiusmodi. Vel dicit propter sanctitatem patrum eorum qui ibi fuerunt. Unde ex antiqua consuetudine vocat sanctam, licet cessaverit; Is. I, 21: quomodo facta est meretrix civitas fidelis, plena iudicii? Sed post dicit, vocaberis civitas iusti, urbs fidelis et cetera. Sed sciendum quod Mc. I, 13 dicitur, quod erat in deserto quadraginta diebus et quadraginta noctibus, et tentabatur a Satana. Ex quo videtur quod omnes tentationes fuerint in deserto. Ergo non videtur verum esse quod dicitur tunc assumpsit eum Diabolus. Et est hic duplex responsio. Quidam dicunt, quod omnes tentationes fuerunt in deserto, et quod fuerunt secundum imaginariam visionem, scilicet quod Christus ita imaginabatur, ipso etiam permittente. Alii dicunt, quod fuerunt secundum visionem corporalem: et quod Diabolus apparuit ei in specie corporali. Hoc videtur innui, quia dicit, quod assumpsit eum in sanctam civitatem. Quidam dicunt quod hoc ideo ad desertum pertinet, quia Ierusalem deserta erat a Deo. Sed dicendum melius, quod illud, quod dicitur Mc. I, 13 non est intelligendum, quod omnes tentationes fuerint in deserto, nec etiam ipse hoc dicit; sed quod tentabatur a Satana. Et ideo sciendum, quod prima tentatio fuit in deserto; aliae duae extra desertum. Sed quaeritur quomodo assumpsit. Dicunt quod deportavit eum supra se. Alii (et melius), quod exhortando induxit ad hoc quod iret; et Christus ex dispositione suae sapientiae ivit in Ierusalem. Et statuit eum super pinnaculum templi et cetera. Sciendum quod legitur III Reg. c.
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VI, quod Salomon fecit tria tabulata in templo cum tecto plano, et quaedam pinnacula iuxta templum, per quae poterant homines ascendere: et de hoc dicitur hic et statuit eum super pinnaculum templi. Utrum autem accesserit in primum, vel secundum, vel tertium, hic non dicitur; sed certum est, quod aliquod ascendit. Sed numquid homines non videbant quando Diabolus Christum portabat? Dicendum, secundum illos qui dicunt quod eum portabat, quod Christus sua virtute faciebat, quod videri non posset. Vel dicendum quod Diabolus in figura hominis erat; et consuetudo erat quod homines sic ascenderent. Et dixit ei: si filius Dei es, mitte te deorsum. Semper Diabolus duabus sagittis percutit: ex una parte enim inducit inanem gloriam, ex alia parte homicidium; et hoc est si filius Dei es et cetera. Sed certe ista consequentia Christo non convenit, quia ei competit ascendere; Io. III, v. 13: nemo ascendit in caelum, nisi qui descendit de caelo, filius hominis, qui est in caelo et cetera. Et dicit mitte, quia eius intentio est semper praecipitare, sicut ipse praecipitatus est; Apoc. XII, 4: cauda draconis trahebat tertiam partem stellarum caeli, et misit eam in terram. Notat etiam Diabolus infirmitatem suam, quia nullus nisi volens ab eo vincitur; unde dicit mitte, non praecipitat; Is. XLI, 23: incurvare ut transeamus. Sed quare supra pinnaculum? Glossa: quia in illo loco docebant. Unde significat quod Diabolus magnos de inani gloria tentat. Contra quod apostolus I Thess. c. II, 6: nec quaerentes ab hominibus gloriam, neque a vobis, neque ab aliis.
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Et dicit mitte te deorsum etc., quia homines qui quaerunt gloriam, oportet quod intantum persuadeant ut ostendant Dei filiationem in multis humilem; et ideo dicit Tullius in libro de officiis: cavenda est gloriae cupiditas: eripit enim animi libertatem, pro qua magnanimis viris omnis debet esse contentio. Consequenter inducit auctoritatem scriptum est: et utitur ista, non ut doceat, sed ut decipiat; et hoc sumitur argumentum, quod sicut ipse transfigurat se in Angelum lucis, ita et sui ministri, qui utuntur auctoritate sacrae Scripturae ad simplices decipiendum; II Petr. ult., 16: indocti et instabiles depravant Scripturas ad suam ipsorum perditionem. Unde hoc praefigurabat Diabolus in se sicut in capite. Quia Angelis suis mandavit de te. Nota quod tribus modis depravat quis auctoritatem sacrae Scripturae: aliquando sicut cum dicitur de uno, et exponitur de alio: sicut si dicitur de uno iusto, et exponitur de Christo; verbi gratia: qui potuit transgredi, et non est transgressus, Eccli. XXXI, v. 10. Item Io. XIV, 28 pater maior me est, hoc dicitur de Christo, secundum quod homo. Unde si exponatur de eo secundum quod filius Dei, depravatur auctoritas. Ita Diabolus hic dicit Angelis, quia Ps. XC dicit hoc de membro Christi, qui indiget custodia Angelorum, quod patet, quia subdit ne forte offendas: hoc enim non potest dici de Christo, quia non poterat offendere occasione alicuius peccati. Secundo modo depravat, quando inducit quis auctoritatem ad aliquid, ad quod non est auctoritas; sicut illud Prov. XXV, 21 et Rom. XII, 20: si esurierit inimicus tuus, ciba illum et cetera. Si enim aliquid facit alicui ut ille puniatur a Deo, hoc facit contra sensum auctoritatis. Ita Diabolus, quia Scriptura intendit quod homo iustus ita per Angelos custoditur, quod in periculo non incidat; Ps. IX, v. 10: adiutor in opportunitatibus in tribulatione et cetera. Diabolus autem exponit quod homo periculo se ingerat, quod est Deum tentare. Tertio modo quando illud quod est pro se, de auctoritate accipit, et aliud quod est contra se dimittit, quod est mos haeretici: ita fecit hic Diabolus quia dimisit illud quod subditur, quod erat contra eum, scilicet: super aspidem et basiliscum ambulabis, et conculcabis leonem et draconem. Unde factus est exemplar omnium Scripturas depravantium. Ait illi dominus. Non violentia, sed sapientia se defendit; Sap. VII, 30: sapientiam non vincit malitia. Et ideo contra auctoritatem ponit auctoritatem quae exponit praemissam; quasi dicat, tu dicis ut proiiciam me, ut videam an Deus eripiat me; sed hoc prohibetur in Scriptura; unde non tentabis dominum Deum tuum, Deut. VI, 16. Vel aliter, tu tentas, et tentando contra auctoritatem facis; non debet autem uti auctoritate sacrae Scripturae, qui contra auctoritatem facit. Et Scriptura dicit non tentabis et cetera.
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Sed tu tentas dominum Deum tuum, qui sum ego; Io. XIII, 13: vos vocatis me, magister et domine, et bene dicitis, sum etenim et cetera. Tamen prima est magis litteralis. Consequenter ponitur tertia tentatio, scilicet de ambitione, vel de avaritia; unde tunc assumpsit. Et ponitur insultus tentationis; secundo resistentia Christi, ibi tunc dicit ei Iesus: vade, Satana. Tentat autem Diabolus dupliciter, facto et verbo; unde haec omnia tibi dabo et cetera. In facto duo consideranda sunt. Quia primo assumpsit in montem; secundo ostendit omnia regna mundi. Dicit ergo tunc assumpsit. De assumptione dictum est supra; sed hoc, scilicet in montem, potest dupliciter exponi. Rabanus dicit, quod iste mons erat in deserto, quia secundum eum omnes tentationes in deserto fuerunt. Dicitur autem excelsus in comparatione ad aliquos qui in circuitu erant.
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Chrysostomus autem dicit, quod duxit eum ad maiorem montem de mundo; et hoc videtur littera sonare, cum dicitur excelsum valde. In hoc autem significatur, quod Diabolus semper ad superbiam erigit, sicut et ipse superbus est; Ier. XIII, 16: antequam offendant pedes vestri ad montes caliginosos. Unde etiam dicitur mons; Ier. I, 15: ecce ego convocabo omnes cognationes regnorum Aquilonis, ait dominus. Et ostendit ei omnia regna mundi. Sciendum quod regnum mundi dupliciter accipitur. Primo spiritualiter: et sic Diabolus dicitur regnare in eo; Io. XII, 31: nunc princeps mundi huius eiicietur foras. Secundo ad litteram dicitur regnum mundi, secundum quod unus regnat super alium. Hoc autem quod hic dicitur, videtur quibusdam quod dicatur de regno Diaboli; unde ostendit omnia regna mundi, scilicet super quae regnabat, et gloriam eorum etc., quia quando perfecte regnat super homines, facit eos etiam gloriari; Prov. II, 14: laetantur cum male fecerint, et exultant in rebus pessimis; Ps. LI, 3: quid gloriaris in malitia? Et hic est ultimus gradus peccati. Alii exponunt de regno carnali. Sed tunc quaeritur, quomodo potuit ostendere omnia regna mundi. Remigius dicit, quod miraculose: quia omnia regna in ictu oculi ostendit, sicut etiam de beato Benedicto legitur, quod ostensus est ei totus mundus in uno intuitu. Sed sciendum quod istae duae non videntur bonae expositiones, quia non oporteret dicere, quod assumpsit in montem excelsum valde: quia totum hoc potuisset fieri in valle. Unde dicit Chrysostomus aliter: ostendit ei, non quod ostenderit ei singula regna, sed ad quam partem singulum regnum esset; et non solum hoc, sed ostendit gloriam eorum, hoc est expressit ei temporalem gloriam mundi; Osee IV, 7: gloriam eorum in ignominiam commutabo; Phil. III, 19: gloria in confusione ipsorum qui terrena sapiunt. Et dixit ei: haec omnia tibi dabo. In istis verbis duo facit: unum promittit, et aliud expetit: et in promissione est mendax, in expetitione superbus.
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Diabolus in primis exploravit si esset filius Dei; modo credens iam deprehendisse quod non esset, dicit haec omnia tibi dabo etc.; ubi mendax est quia haec non erant in potestate sua; Prov. VIII, 15: per me principes regnant, et potentes decernunt iustitiam. Daniel IV, 14: donec cognoscant viventes, quoniam dominatur excelsus in regno hominum, et cuicumque voluerit dabit illud; alias non dixisset haec omnia tibi dabo; nullus enim malus regnat nisi permissione divina; Iob c. XXXIV, 30: qui regnare facit hominem hypocritam propter peccata populi. Expetiit aliud; unde si cadens adoraveris me. Nota tria. Primo quod Diabolus semper in id quod in principio appetiit, perseverat; Is. XIV, 13: in caelum conscendam, super astra Dei exaltabo solium meum, sedebo in monte testamenti in lateribus Aquilonis, ascendam super altitudinem nubium, similis ero altissimo. Et propterea inducit ad idololatriam homines, volens usurpare sibi quod Dei est. Item nota quod nullus adorat Diabolum nisi cadat, sicut et ipse cecidit; Dan. III, 7: cadentes adoraverunt statuam auream. Et ideo dicit si cadens adoraveris me. Tertio, nota hic esse avaritiam. Unde promittit regnum, in quo intelligitur abundantia divitiarum, et excellentia honorum. Et petit quod cadat: quia ambitiosi semper humiliant se ultra debitum. Unde Ambrosius: habet ambitio domesticum periculum: curvatur obsequio, ut honori donetur: et dum vult esse sublimis, fit deiecta. Consequenter ponitur deprehensio hostis; unde tunc dicit ei Iesus: et circa hoc duo facit. Primo cohibet tentationem; secundo inducit auctoritatem, ibi scriptum est et cetera.
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Dicit ergo tunc dicit ei Iesus. Nota quod Christus audierat multas iniurias, sed non curavit. Sed hoc si cadens adoraveris me, non sustinuit: quia primae cedebant in iniuriam sui, sed hoc ad iniuriam Dei. Unde Chrysostomus: iniuria propria toleranda est: iniuriam Dei dissimulare nimis est impium. Et ideo dicit vade, Satana. III Reg. XIX, 10: zelo zelatus sum pro domino Deo exercituum: quia dereliquerunt pactum suum filii Israel; Ps. LXVIII, 10: zelus domus tuae comedit me. Item quod non est in potestate Diaboli, ut tentet quantum vult, sed quantum Deus permittit; unde dicit vade; quasi dicat: nolo quod amplius tentes: I Cor. X, 13: fidelis Deus qui non patietur vos tentari supra id quod potestis, sed faciet etiam cum tentatione proventum, ut possitis sustinere; Iob XXXVIII, v. 11: hucusque venies, et non procedes amplius, et hic confringes tumentes fluctus tuos. Et notandum quod dominus quasi similia verba dixit Petro infr. XVI, 23. Sed ibi dixit retro. Unde alia est sententia hic et ibi: quia Satan interpretatur adversarius. Voluit ergo dominus, quod Petrus iret post eum, qui volebat impedire passionem; sed hic dicit vade tantum; quia Diabolus eum sequi non potest; et ideo dicit vade, scilicet ad Infernum; inf. XXV, 41: ite, maledicti, in ignem aeternum, qui paratus est Diabolo et Angelis eius. Scriptum est; Deut. VI, 16. Et inducit frequenter tales auctoritates ex Deuteronomio, ut significet doctrinam novi testamenti per Deuteronomium significari. Quod insequitur dominum Deum, hoc dupliciter inferri potest; quasi dicat, tu Diabole, dicis quod cadens adorem te; sed lex dicit dominum Deum tuum adorabis. Unde potest induci ad hoc quod purus homo non debet adorari. Vel accipiendum est quod loquatur de se tamquam de Deo, dominum Deum tuum adorabis etc., quasi dicat, magis debes adorare me, quam e converso: quia scriptum est et cetera. Prima tamen est magis litteralis. Et nota, quod duo dicit, scilicet adorabis, et servies: et est inter ista differentia. Homo enim dupliciter se habere debet ad Deum, quia debet ei subiectus esse; et debet se in eum erigere sicut in ultimum finem. Quantum ad primum debemus ei omnem obedientiam; Act. V, 29: obedire oportet Deo magis quam hominibus. Tunc enim sumus ei subiecti, quando omnem eius voluntatem facimus. In Deum autem erigimur dupliciter: quia aliquando trahimus nos ad ipsum; Ps. XXXIII, v. 6: accedite ad eum, et illuminamini, et facies vestrae non confundentur; aliquando alios ad ipsum trahimus; I Cor. III, 9: Dei enim sumus coadiutores. Utrumque istorum demonstramus sensibiliter: quia dum prostrationes facimus, admonemus nos quod debemus esse subiecti Deo; et ideo dicit, dominum Deum; Ps. LXXI, 11: omnes gentes servient ei. Item in hoc quod offerimus sacrificia et laudes, significamus hoc quod mentem nostram debemus elevare in ipsum: et ad hoc pertinet servitus; et hoc est et illi soli servies. Et est duplex servitus; quaedam quae debetur soli Deo; et ista in Graeco dicitur latria: et haec est duplex. Quaedam enim est adoratio quae soli Deo debetur, quae est ut ei prae omnibus serviatur; alia servitus est ut in ipsum tendamus sicut in ultimum finem, aliqua enim est adoratio vel servitus quae solum subiectorum est, sicut quando superioribus serviunt inferiores; Rom. XIII, 1: omnis anima potestatibus sublimioribus subiecta sit. Sed non debet illi obedire super omnia, quia numquam contra Deum. Similiter nulla creatura est quae debeat haberi sicut finis ultimus; Ps. CXLV, 3: nolite confidere in principibus, in filiis hominum, in quibus non est salus. Ier. XVII, 5: maledictus homo qui confidit in homine. Est etiam servitus secunda, quae debetur praelatis; quae in Graeco vocatur dulia. Consequenter ponitur victoria Christi, et insinuatur in duobus. In recessu Diaboli tunc reliquit eum Diabolus. Iac. IV, 7: resistite Diabolo et fugiet a vobis. Et sicut consuetudo erat apud antiquos, quod quando aliqui victoriam habebant, venerabantur; ita hic celebratur triumphus Christi ab Angelis.
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Unde et ecce Angeli accesserunt, et ministrabant ei. Non dicit descenderunt: quia semper cum eo erant, etsi ad horam recesserunt de eius voluntate, ad hoc ut Diabolus locum tentandi haberet: exhibebant enim ministerium in exterioribus, scilicet in miraculis, et aliis corporalibus quae fiunt mediantibus Angelis, in interioribus enim non indigebat. In hoc significatur quod homines qui vincunt Diabolum, merentur ministerium Angelorum; Lc. XVI, 22: factum est ut moreretur mendicus, et portaretur ab Angelis in sinum Abrahae. Et sciendum quod Diabolus reliquit Christum usque ad tempus: quia post usus est Iudaeis tamquam membris suis ad eum impugnandum et cetera.
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Supra Evangelista ostendit quomodo Christus examinatus est, et approbatus, scilicet vincendo Diabolum, hic ostendit quomodo Christus docere incepit: et circa hoc tria facit. Primo enim describitur locus in quo praedicat; secundo ostendit quomodo ministros suae praedicationis elegit, ibi ambulans autem Iesus iuxta mare Galilaeae, vidit duos fratres; tertio quomodo turbam ad audiendum induxit, ibi et circuibat Iesus totam Galilaeam. Circa primum describit tempus, locum et modum praedicandi; secundum ibi secessit in Galilaeam etc.; tertium ibi et exinde coepit Iesus praedicare. Tempus istud publicae praedicationis Christi fuit post incarcerationem Ioannis; unde dicit cum autem audisset Iesus quod Ioannes traditus esset, a Deo scilicet, quia ipso permittente. Et notandum hoc pro intellectu Evangeliorum, quod hic videtur quaedam contrarietas esse inter Ioannem et alios tres: quia illi dicunt quod Christus descendit in Capharnaum post incarcerationem Ioannis; Ioannes vero dicit quod descendit in Capharnaum ante incarcerationem Ioannis: quae tamen in Galilaea erat. Respondetur, quod Ioannes qui ultimus fuit, supplevit ea quae ab aliis praetermissa sunt. Sed quare praetermiserunt? Dicendum, quod licet Christus aliqua fecerit primis duobus annis, pauca tamen fecerat respectu eorum quae facta sunt ultimo anno. Ergo dicendum quod Ioannes loquitur de his quae fecit primo et secundo, et aliqua de tertio: isti vero, quae facta sunt ultimo anno. Item quaeritur quot annis Christus praedicavit. Quidam dicunt, quod duobus annis et dimidio, ut dimidius computetur ab Epiphania usque ad Pascha, licet non sit completus: Ioannes enim non fecit mentionem nisi de triplici Pascha, quia post Baptismum dicit quod ivit in Ierusalem, Io. II, 13. Postea facit mentionem de Pascha, quando factum fuit miraculum de quinque panibus, et post unus annus fuit usque ad passionem. Sed ista opinio non videtur vera pro tanto, quia non concordat opinioni Ecclesiae: tenet enim Ecclesia, quod tria miracula sint facta in die Epiphaniae, scilicet de adoratione magorum, de Baptismo et de conversione aquae in vinum. Oportet ergo dicere quod a Baptismo usque ad conversionem aquae in vinum fuerit annus unus. Unde videtur quod Christus tribus annis praedicavit, quia usque ad miraculum de vino fuit unus annus: et inde ad Pascha fuit medius alius: a purificatione alius usque ad passionem: ita enim sentit Ecclesia. Et secundum hoc dicendum quod Ioannes parum dicit de primo anno; de secundo vero dicit aliquid, scilicet quomodo descendit Capharnaum: et de quaestione quae fuit de purificatione inter ipsum Christum et Iudaeos. Sciendum etiam quod Ioannes circa Pascha occisus fuit: quia legitur Io. VI, v. 4, quod quando factum fuit miraculum de quinque panibus, quod Pascha proximum erat; et Matth. XIV, 13 dicitur quod Christus, audita morte Ioannis, secessit in Galilaeam. Patet ergo quod Ioannes decollatus fuit circa Pascha: et Christus publice praedicationem non tenuit, nisi per unum annum. Deinde agitur de loco, cum dicitur secessit in Galilaeam. Et primo agitur de loco provinciae; secundo de civitate. Dicit ergo secessit; ista secessio non est prima de qua Ioannes dicit, sed post unum vel duos annos hoc fuit, quia hanc tacent Evangelistae. Secessit autem propter duo. Primo ut differret tempus passionis suae; Io. VII, 6: tempus meum nondum advenit. Secundo propter exemplum nostrum, ut scilicet persecutiones fugeremus; Io. XV, 20: si me persecuti sunt, et vos persequentur. Sed mystice declarat quod praedicatio Christi transitura erat ad gentes: quia Iudaei persequebantur gratiam Dei; Act. XIII, 46: vobis oportebat primum loqui verbum Dei: sed quoniam repulistis illud, et indignos vos iudicatis aeternae vitae, ecce convertimur ad gentes. Veniens autem in Galilaeam venit primo in Nazareth, sicut dicit Lucas IV, v. 18 ss., et ibi intravit in synagogam, et docuit spiritus domini super me. Et inde duxerunt eum Iudaei ad supercilium montis, et voluerunt eum praecipitare, et post Christus fugit, et venit in Capharnaum, et ibi statim curavit daemoniacum, de quo Mc. I, 23. Sed hoc Matthaeus omittit. Nazareth autem interpretatur flos. Per hoc intelliguntur doctores legis, qui non veniunt ad maturitatem. Capharnaum enim interpretatur villa pulcherrima, et significat Ecclesiam; Cant. VI, 3: pulchra es, amica mea, et cetera. Capharnaum est maritima ad litteram, quia iuxta lacum quemdam dulcem. Iudaei enim omnem congregationem aquarum appellant mare: et mystice, quia Ecclesia posita est iuxta tribulationes mundi.
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In finibus Zabulon et Nephtalim. Galilaea enim divisa erat, et una pars erat in tribu Zabulon et Nephtalim. Inde enim electi sunt principes Ecclesiae, scilicet apostoli.
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Ut adimpleretur quod dictum est per Isaiam prophetam. Nota quod hic non dicitur sicut Is. IX, 1; sed ponitur sensus tantum. Isaias sic: primo tempore alleviata est terra Zabulon et terra Nephtalim: et novissimo aggravata est via maris trans Iordanem Galilaeae gentium: populus qui ambulabat in tenebris vidit lucem magnam et cetera. Et exponitur tripliciter secundum Hieronymum. Primo sic. Primo tempore alleviata est per praedicationem Christi a peccatis, et novissimo via, quae iuxta mare Galilaeae, aggravata est onere peccatorum, quia post praedicationem Christi persecuti sunt apostolos. Vel aliter. Primo tempore. Tangit historiam: quia rex Assyriorum Teglatphalassar, qui primo venit super terram Iudaeorum, primo duxit in captivitatem illas tribus. Et hoc est primo tempore alleviata est: quia tunc peccatores fuerunt primo in captivitatem ducti. Et novissimo etc., quia postea totus populus ductus fuit in captivitatem. Sed quid ad propositum? Dicendum quod ubi primo incepit persecutio, ibi prius dominus voluit dare consolationem. Vel aliter. Primo tempore, idest tempore praedicationis Christi, alleviata etc., idest onere peccatorum exonerata per praedicationem Christi, et novissimo aggravata est, idest condensata Christi praedicatio, et multiplicata per Paulum qui ibi praedicavit. Evangelista enim non ponit nisi sensum in constructione: terra Zabulon, et terra Nephtalim, via maris trans Iordanem, idest iuxta mare. Et dicit terra, idest populus, ut omnes sint nominati.
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Et dicit Galilaea gentium, quia Galilaea dividitur in duas partes: una gentium, alia Iudaeorum: et tunc divisa erat secundum quod dicitur III Reg. c. IX, 11, quia Salomon propter ligna quae rex Tyri misit ad eum in aedificationem templi, dedit ei viginti oppida: qui cum esset gentilis posuit gentiles ad habitandum; et ideo dicitur Galilaea gentium et erat in tribu Nephtalim; licet alia in tribu Iuda. Alia littera: trans Iordanem Galilaeae, idest in comparatione ad Galilaeam. Sed prima expositio melior est. Populus qui ambulabat in tenebris, vidit lucem magnam. Duo dicit qui ambulabat, et qui sedebat; qui enim est in tenebris a principio quae non sunt multum condensae, nec stupefit ab eis, vadit, maxime quando sperat invenire lucem: et dum stupefactus est a tenebris, stat. Ista est differentia inter Iudaeos et gentiles: quia Iudaei quamvis essent in tenebris, non tamen totaliter oppressi erant ab eis, quia non omnes colebant idola, sed sperabant Christum venturum, et ideo ambulabant; Is. l, 10: quis ambulavit in tenebris, et non est lumen ei? Speret in nomine domini et cetera. Gentiles vero non expectabant; et ideo non erat spes de luce. Et iterum oppressi erant tenebris, quia idola colebant, quia secundum Ps. LXXV, 2, notus in Iudaea Deus, et ideo stabant.
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Et hoc est quod dicitur populus qui sedebat in tenebris, vidit lucem magnam. Lux Iudaeorum non magna, II Pet. I, 19: habemus propheticum sermonem, cui bene facitis attendentes sicut lucernae lucenti in caliginoso loco, sed ista magna sicut solis lux; Mal. IV, 2: vobis autem timentibus nomen domini orietur sol iustitiae. Et sedentibus, idest gentibus, in regione umbrae mortis. Mors est damnatio in Inferno; Ps. XLVIII, 15: mors depascet eos. Umbra mortis est similitudo futurae damnationis, quae est in peccatoribus. Magna autem poena eorum qui in Inferno sunt, est separatio a Deo. Et quia peccatores iam separati sunt a Deo, ideo similitudinem habent futurae damnationis, sicut et iusti similitudinem habent futurae beatitudinis; II Cor. III, 18: nos autem gloriam domini speculantes in eamdem imaginem transformamur a claritate in claritatem. Et nota quod gentibus lux orta est, quia ipsi non iverunt ad lucem, sed lux venit ad eos; Io. III, 19: lux venit in mundum. Orta est eis. Et illa terra est in confinio Iudaeorum et gentium, ut ostenderet quod utrosque vocavit; Is. XLIX, 6: parum est ut sis mihi servus ad suscitandas tribus Iacob, et faeces Israel convertendas. Et post: dedi te in lucem gentium, ut sis salus mea usque ad extremum terrae. Exinde coepit Iesus praedicare. Posito loco ubi Christus primo praedicare incepit, hic ponitur modus praedicandi. Exinde, scilicet post superationem gulae, inanis gloriae et ambitionis, sive avaritiae, coepit praedicare: tales enim convenienter praedicare possunt. Et sic impletur illud Act. I, 1: coepit Iesus facere et docere. Vel exinde, idest post incarcerationem Ioannis, incepit publice praedicare: prius enim occulte et quibusdam, Io. I, 38 ss., scilicet Petro, Andreae, Philippo et Natanaeli, sed hic publice. Noluit autem primo praedicare publice, ut daret locum praedicationi Ioannis: aliter nihil valuisset, sicut lumen stellarum offuscatur per lumen solis. Significatur autem per hoc quod cessantibus figuris legis, incepit praedicatio Christi; I Cor. XIII, 10: cum venerit quod perfectum est, evacuabitur quod ex parte est. Per Ioannem enim significatur lex; infra XI, 13: lex et prophetae usque ad Ioannem. Poenitentiam agite. Notandum quod eadem verba dicit hic Christus, quae Ioannes, propter duo. Primo enim admonet nos de humilitate, ut scilicet nullus dedignetur verba ab aliis dicta praedicare, cum ipse fons ecclesiasticae scientiae eadem praedicaverit. Secundo quia Ioannes est vox; ipse vero verbum. Idem autem significatur per verbum et vocem, nisi quia verbum est expressivum vocis. Circa hoc autem duo facit: unum admonet; aliud promittit. Primum ibi poenitentiam agite; secundum ibi appropinquabit enim regnum caelorum. Sed quare non admonuit de iustitia in principio suae praedicationis, sed ad poenitentiam? Dicendum quod causa fuit, quia prius admonuit de iustitia per legem naturae, et Scripturae, sed transgressi erant; Is. XXIV, 5: transgressi sunt leges, mutaverunt ius, dissipaverunt foedus sempiternum. In hoc enim dat intelligere quod omnes peccatores invenit; I Tim. I, 15: Christus Iesus venit in hunc mundum peccatores salvos facere; Rom. III, v. 23: omnes enim peccaverunt, et egent gloria Dei. Et hoc est poenitentiam agite. Promittit autem aliud; unde appropinquabit enim regnum caelorum. Ista promissio in duobus differt a promissione veteris testamenti; quia ibi temporalia, hic caelestia, et aeterna; Is. I, 19: si me audieritis, bona terrae comedetis. Item ibi regnum Chananaeorum et Iebusaeorum; hic regnum caelorum; unde appropinquabit, in vos, regnum caelorum. Et ideo doctrina Christi dicitur novum testamentum: quia facta est ibi nova pactio inter nos et Deum de regno caelorum; Ier. XXXI, 31: feriam domui Israel et domui Iuda foedus novum. Secundo quia vetus lex simul cum promissione habebat comminationem; Is. I, 19: si volueritis, et audieritis me, bona terrae comedetis: quod si nolueritis, et me ad iracundiam provocaveritis, gladius devorabit vos. Et Deut. XXVIII idem habetur: ubi multae benedictiones promittuntur his qui legem servaverint, et multas comminatur Moyses maledictiones transgressoribus legis. Et hoc ideo est, quia vetus erat lex timoris, nova vero amoris. Augustinus: brevis differentia, timor et amor. Hebr. XII, 18: non enim accessistis ad tractabilem et accessibilem ignem, et turbinem, et caliginem, et procellam, et tubae sonum, et vocem verborum, quam qui audierunt excusaverunt se, ne eis fieret verbum.
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Et ideo dicit appropinquabit regnum caelorum, scilicet beatitudo aeterna. Et dicit appropinquabit, quia ille qui dabat, ad nos descendit, quia nos non poteramus ascendere ad Deum. Ambulans autem et cetera. Postquam incepit praedicare, voluit suae praedicationis habere ministros: unde hic advocat ad se eos: et circa hoc duo facit, secundum quod duo paria ministrorum advocat. Quia primo Petrum et Andream; secundo Iacobum et Ioannem. Circa primum quatuor facit: primo enim describitur locus vocationis; secundo ponitur conditio vocatorum, ibi erant enim piscatores; tertio vocatio, ibi et ait illis; quarto ipsorum obedientia perfecta, ibi at illi continuo relictis retibus secuti sunt eum. Dicit ergo ambulans iuxta mare Galilaeae. Locus congruus: quia, sicut dicit Glossa, piscatores vocaturus, ambulat iuxta mare. Quantum autem ad mysterium, sciendum, quod stare Dei significat aeternitatem et immobilitatem; ipsius ambulare, temporalem nativitatem. Per hoc ergo quod ambulans discipulos vocavit, significatur quod per mysterium suae incarnationis nos ad se traxit; Ps. VII, 7: exsurge, domine, in praecepto quod mandasti, idest disposuisti implendum, et synagoga populorum circumdabit te. Et dicit Galilaeae, per quod intelligitur turbulentia huius mundi; Is. LVII, 20: cor impii quasi mare fervens, quod quiescere non potest, et redundant fluctus eius in conculcationem et lutum. Christus similitudinem habuit peccatoris; Rom. VIII, 3: misit Deus filium suum in similitudinem carnis peccati et cetera. Consequenter vocatorum describitur conditio. Et primo quantum ad numerum; secundo quantum ad nomina; tertio quantum ad actum; quarto quantum ad officium. Dicit ergo vidit duos, non oculo corporis tantum, sed etiam mentis: visus enim eius est respectus misericordiae; unde Ex. III, 7: videns vidi afflictionem populi mei, qui est in Aegypto et cetera. Et nota quod idem significatur per duos, et fratres: utrumque enim ad caritatem pertinet, quae consistit in dilectione Dei et proximi. Et ideo binos elegit, et binos ad praedicandum misit: et voluit significari per hoc caritas spiritualis, quia caritas firmatur magis, quando in natura fundatur; Ps. CXXXII, v. 1: ecce quam bonum et quam iucundum habitare fratres in unum. Simonem qui vocatur Petrus, nunc scilicet, sed non tunc: quia Christus postea imposuit ei hoc nomen, sed primo promisit; Io. I, 42: tu vocaberis Cephas, sed imposuit Matth. XVI, 18: tu es Petrus. Et Andream. Ista nomina debet habere quilibet praedicator. Simon enim interpretatur obediens; Petrus agnoscens; Andreas fortitudo. Et praedicator debet esse obediens, ut alios possit ad hoc invitare, Prov. XXI, 28: vir obediens loquetur victorias: agnoscens, ut alios sciat instruere: I Cor. XIV, 19: volo quinque verba sensu meo loqui, ut alios instruam, fortis, ut non terreatur comminationibus; Ier. c. I, 18: dedi te hodie in civitatem munitam, et in columnam ferream, et in murum aereum; Ez. III, 8: dedi faciem tuam valentiorem faciebus eorum, et frontem tuam duriorem frontibus eorum, ut adamantem, et ut silicem dedi faciem tuam.
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Sequitur mittentes rete in mare. Quaerit Chrysostomus quare dominus captavit istam horam. Et dicit, ut daretur exemplum quod numquam debemus omittere servitium Dei propter occupationes. Vel ideo, quia per hunc actum praefigurabatur actus futurorum praedicatorum, quia per verba praedicantium quasi per retia trahuntur homines. Ponitur officium erant enim piscatores. Et sciendum quod inter omnes homines, piscatores sunt simpliciores; et dominus de simplicissimo statu voluit habere homines, et illos eligere, ut non imputaretur sapientiae humanae id quod factum fuit per eos; I Cor. I, 26: videte vocationem nostram, fratres, quia non multi sapientes secundum carnem, non multi potentes, non multi nobiles; sed quae stulta sunt mundi eligit Deus, ut confundat sapientes. Et ideo non elegit Augustinum, aut Cyprianum oratorem, sed Petrum piscatorem: et de piscatore lucratus est et imperatorem, et oratorem. Et ait. Hic ponitur vocatio, circa quam tria consideranda sunt. Primo enim invitat; secundo ducatum promittit; tertio praemium. Dicit ergo venite. Hoc ex sola liberalitate divina est, ut ad se trahat; Eccli. XXIV, 26: transite ad me omnes qui concupiscitis me, et a generationibus meis adimplemini; infra c. XI, 28: venite ad me omnes qui laboratis et onerati estis, et ego reficiam vos.
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Post me, quasi dicat: ego vado, et vos venite post me, quia ego ero dux vester; Prov. IV, 11: viam sapientiae monstrabo tibi, et ducam te per semitas aequitatis; quas cum ingressus fueris, non arctabuntur gressus tui, et currens non habebis offendiculum; Ps. CXXXVIII, 17: mihi autem nimis honorificati sunt amici tui, Deus, nimis confortatus est principatus eorum. Faciam, quasi, commutabo vestrum officium in maius. De istis dicitur Ier. XVI, 16: ecce ego mittam piscatores multos, dicit dominus, et piscabuntur eos et cetera. Et dicit faciam, quia frustra laborat praedicatio exterius, nisi adsit interius gratia redemptoris: non enim virtute sua trahebant homines, sed operatione Christi. Et ideo dicit faciam. Ista quidem est maxima dignitas; unde Dionysius: nihil dignius in officio hominum quam Dei cooperatorem fieri. Dignitas enim sola in sua claritate consistit. Ad illam autem dignitatem magis appropinquant qui sic illuminantur quod alia illuminent. Quamquam vero illuminent homines qui sequuntur Christum, et quantum ad iustitiam magna faciunt, sed tamen asserunt dignitatem Christi quantum ad unum tantum; vita autem praedicatorum quantum ad duo; Dan. XII, 3: qui ad iustitiam erudiunt multos, fulgebunt quasi stellae in perpetuas aeternitates.
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Ponitur eorum obedientia at illi, relictis retibus et navi, secuti sunt eum. Et ostendit obedientiam eorum quantum ad tria. Primo quantum ad promptitudinem, quia non distulerunt: unde at illi. Contra illos de quibus Eccli. V, 8: ne differas de die in diem; Gal. I, 15: cum autem placuit ei qui me segregavit ex utero matris meae, et vocavit per gratiam suam, ut revelaret filium suum in me, ut evangelizarem illum in gentibus, continuo non acquievi carni et sanguini. Is. l, 5: dominus aperuit mihi aurem, ego autem non contradico, retrorsum non abii. Secundo quantum ad expeditionem, quia reliquerunt; quia non pensandus est census, sed affectus; quia omnia dimittit qui quicquid habere potest, dimittit. Sed quae necessitas relinquendi omnia? Chrysostomus: nullus potest possidere divitias, et perfecte ad regnum caelorum venire; sunt enim impedimentum virtutis, diminuunt enim sollicitudinem aeternorum, propter quod non perfecte potest homo inhaerere divinis. Et ideo dimittenda sunt; I Cor. c. IX, 25: omnis qui in agone contendit, ab omnibus se abstinet et cetera. Tertio quantum ad executionem, quia secuti sunt eum: non est enim nimis magnum dimittere omnia, sed perfectio consistit in sequela ipsius, quae est per caritatem; I Cor. XIII, 3: si distribuero in cibos pauperum omnes facultates meas, et si tradidero corpus meum ita ut ardeam, caritatem autem non habuero, nihil mihi prodest. Non enim consistit per se in exterioribus perfectio, scilicet paupertate, virginitate, et huiusmodi, nisi quia ista sunt instrumenta ad caritatem; et ideo dicit et secuti sunt eum. Consequenter agitur de alia vocatione: et procedens inde vidit alios duos fratres, Iacobum Zebedaei et Ioannem fratrem eius. Et primo describuntur vocati; secundo ponitur vocatio, ibi et vocavit etc.; tertio obedientiam vocatorum, ibi illi autem, relictis retibus et patre, secuti sunt eum. Vocati quadrupliciter describuntur. Quantum ad numerum, nomina, pietatem, et paupertatem.
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Dicit ergo et procedens inde vidit alios duos fratres. Nota quod a principio vocavit fratres: et quamvis multos alios vocavit, tamen de istis specialiter fit mentio, quia praecipui erant, et quia binos vocavit eos; lex enim nova in caritate fundatur; unde et in veteri testamento duos fratres vocavit, Aaron et Moysen, quia etiam ibi dabatur mandatum de caritate. Et quia perfectior est nova, ideo in principio vocatur duplex numerus fratrum. Iacobum Zebedaei, et Ioannem fratrem eius. Per istos quatuor designatur doctrina quatuor Evangeliorum, vel quatuor virtutes: quia per Petrum, qui interpretatur agnoscens, virtus prudentiae; per Andream, qui interpretatur virilis, seu fortissimus, virtus fortitudinis; per Iacobum, qui interpretatur supplantator, virtus iustitiae; per Ioannem propter virginitatem, virtus temperantiae. Ponitur pietas, quia erant cum Zebedaeo patre. Chrysostomus: admiranda est eorum pietas, quia pauperes arte piscatoria panem quaerunt, et tamen senem patrem non derelinquunt. Eccli. III, 8: qui timet Deum, honorat parentes. Paupertas designatur in hoc, quia reficiebant retia sua. Nihilominus per istos qui mittebant retia, signantur illi qui in prima aetate negotiantur in mundo; per istos qui iam miserunt, et reficiebant, significantur illi qui diu negotiati sunt in mundo; et sunt iam per peccatum absorpti, et vocantur ad Christum. Thren. III, 27: bonum est viro, cum portaverit iugum domini ab adolescentia sua. Et vocavit eos, interius et exterius; ad Rom. VIII, 30: quos praedestinavit, hos et vocavit. Vocare interius nihil aliud est quam praebere auxilium humanae menti cum vult convertere nos.
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Sequitur de obedientia illi autem, relictis retibus et patre, secuti sunt eum. Nota quod duo superiores navem tantum, isti autem reliquerunt retia, navem et patrem: in quo significatur quod propter Christum debemus omittere omnes terrenas occupationes, quae designantur per rete; II Tim. II, 4: nemo militans Deo implicat se negotiis saecularibus; divitias, sive possessiones, quae designantur per navem; infra XIX, 21: si vis perfectus esse, vade et vende omnia quae habes, et da pauperibus, et habebis thesaurum in caelo, et veni, sequere me; affectum carnalem, qui per patrem; Ps. XLIV, 11: obliviscere populum tuum, et domum patris tui. Mystice vero per Zebedaeum significatur mundus, qui interpretatur fluxus vehemens. Sed hic est quaestio: videtur enim quod isti peccaverunt dimittendo patrem senem et pauperem, quia filii tenentur subvenire parentibus. Et generaliter quaeritur utrum alicui liceat dimittere parentes in ultima necessitate, intrando religionem. Dicendum quod consilium numquam praeiudicat praecepto; sed hoc, scilicet honora patrem tuum et matrem tuam, Ex. XX, 12 est praeceptum; et ideo si pater nullo modo possit vivere nisi adiutus a filio, filius non debet intrare religionem. Sed hic casus non erat in Zebedaeo, quia poterat se iuvare, et habebat necessaria. Item est quaestio litteralis. Matthaeus enim videtur hic contrarius Ioanni et Lucae: Ioannes enim I, 28 dicit eos vocatos iuxta Iordanem; hic dicit iuxta mare Galilaeae. Item Lucas V, 10 dicit quod simul vocavit Petrum et Andream, Iacobum et Ioannem, licet de aliis duobus non fiat mentio, quia creditur quod ibi fuerint. Item ibi dicitur quod omnes simul, hic quod seorsum. Sed sciendum quod trina fuit vocatio apostolorum. Primo enim vocati sunt ad Christi familiaritatem, et illud dicitur Io., I, et hoc in primo anno praedicationis Christi. Nec obstat quod dicitur post: ascenderunt cum eo discipuli eius in Cana Galilaeae, quia secundum Augustinum non tunc erant discipuli, sed futuri erant: sicut si dicatur quod Paulus apostolus natus fuerit in Tharso Ciliciae, cum tunc non esset apostolus. Vel dicendum quod loquitur de aliis discipulis, qui vocantur omnes credentes in Christo. Secundo vocati fuerunt ad discipulatum; et de ista dicitur Lc. cap. V. Tertia vocatio fuit ut totaliter Christo adhaererent: et de ista hic dicitur; quod patet, secundum Augustinum, quia Luc. V, 11 de hoc habetur, et subductis ad terram navibus; ergo habebant navim, et curabant de ea, quasi ad eam redituri; hic vero dicit, at illi, relictis omnibus et cetera. Et ideo dicendum, quod de ultima sequela loquitur hic.
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Consuetudo est apud reges, quod congregato exercitu procedunt ad bellum: ita Christus, congregato exercitu apostolorum, procedit ad pugnandum contra Diabolum per officium praedicationis, ad expellendum eum de mundo. Unde hic agitur de doctrina et praedicatione Christi. Et ponitur primo Christi praedicatio; secundo effectus praedicationis, ibi abiit opinio eius in totam Syriam et cetera. Circa primum tria tangit. Primo sollicitudinem docentis et modum docendi, et propositae doctrinae confirmationem. Et sollicitudo ostenditur in duobus, quia non quaerebat propriam quietem; unde circuibat; Rom. XII, 11: sollicitudine non pigri. Secundo quia non erat acceptator personarum, terrarum, vel villarum, sed circuibat totam Galilaeam, absque differentia; Mc. I, 38: eamus in proximas civitates, ut et ibi praedicem; Ps. CII, 22: in omni loco dominationis eius. Modus, ibi in synagogis docens. Duo dicit docens et praedicans; docens quae agenda sunt in praesenti, praedicans de futuris: vel docens ea quae pertinent ad instructionem morum, Is. XLVIII, 17: ego dominus docens te utilia, praedicans futura; Is. LII, 7: quam pulchri super montem pedes annuntiantis et praedicantis pacem, annuntiantis bonum, praedicantis salutem. Vel docens naturales iustitias: quaedam enim in theologia traduntur quae naturalis ratio dictat, scilicet iustitia, et huiusmodi: et quantum ad hoc dicit docens; quaedam vero quae excedunt rationem, sicut mysterium Trinitatis, et huiusmodi: et quantum ad hoc dicit praedicans. Sed obiicitur de hoc quod dicit Glossa, quod doceret naturales iustitias, ut est castitas, et humilitas, et huiusmodi: naturales enim virtutes non videntur posse dici virtutes, quia virtutes sunt per gratiam. Et dicendum quod inclinatio et inchoatio est naturalis; sed perfectio, qua gratus homo redditur, est ex gratia, politica, et ex assuetudine. In synagogis eorum. Nota duo. Primum quia quaerebat multitudinem, ut praedicatio magis proficeret; Ps. XXXIV, 18: confitebor tibi in Ecclesia magna. Item quia solum Iudaeis praedicabat; Act. XIII, 46: vobis primum oportuit praedicari verbum Dei. Et praedicans Evangelium regni: non fabulas et curiosa, sed quae ad Dei regnum pertinebant, et ea quae hominibus proficerent. Consequenter confirmatur praedicatio miraculis; Mc. ult., 20: illi autem profecti praedicaverunt ubique, domino cooperante, et sermonem confirmante sequentibus signis. Unde sanans. Languor potest referri ad infirmitates corporales, infirmitas ad infirmitatem animae: non enim minores sunt infirmitates animae quam corporis. Vel per languores graves infirmitates et diuturnas; per infirmitates quamcumque aliam; Ps. CII, 3: qui sanat omnes infirmitates tuas; Eccli. X, 12: brevem languorem praecidit medicus. Datur intelligi etiam in hoc quod praedicatores debent suam doctrinam confirmare per opera; et si non per miracula, per vitam virtuosam; Rom. XV, 18: non audeo aliquid loqui eorum quae per me non efficit Christus in obedientiam gentium in verbo et factis, in virtute signorum et prodigiorum, in virtute spiritus sancti. Et abiit opinio eius in totam Syriam. Hic ponitur effectus praedicationis: et est triplex, scilicet fama circa exemplum, fiducia quam homines de eo habebant, et devotio qua homines eum sequebantur.
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Dicit ergo abiit opinio eius in totam Syriam. Syria est regio a Capharnaum usque ad mare magnum: unde et in terra gentilium divulgatum est. Hoc etiam pertinet ad praedicatores, ut habeant testimonium bonum; Eccli. XLI, 15: curam habe de bono nomine; II Tim. II, 15: sollicite autem cura teipsum probabilem exhibere Deo operarium inconfusibilem, recte tractantem verbum veritatis. Per Syriam autem potest intelligi superbia mundi, quia sic interpretatur: et fama Christi per totum mundum diffusa est. Fiducia, ibi et obtulerunt ei omnes male habentes; sciebant enim quod sanare poterat; Ier. XVII, 14: sana me, domine, et sanabor; salvum me fac, et salvus ero. Et dicit primo abiit opinio eius etc., et post, obtulerunt ei etc., quia quando aliquis habet famam de sanctitate, homines facilius detegunt ei conscientiae vulnus. Variis languoribus et tormentis comprehensos. Per istas graves infirmitates designantur infirmitates spirituales. Per languores possunt intelligi diuturnae infirmitates, et signatur infirmitas diu perseverans; Eccli. X, 11: languor prolixior gravat medicum. Et quia aliqui gravantur infirmitate, aliqui vero acerbitate doloris, hoc significatur cum dicit et tormentis comprehensos: et significantur illi qui habent conscientiam gravatam remordentem; Ps. XVII, 5: circumdederunt me dolores mortis, dolores Inferni circumdederunt me. Et qui Daemonia habebant; et hoc est quod dicitur Lc. VI, 1: et qui vexabantur a spiritibus immundis, curabantur. Per hoc intelliguntur illi qui colebant idola; Ps. XCV, 5: omnes dii gentium Daemonia; I Cor. X, 20: nolo vos socios fieri Daemoniorum. Lunatici proprie dicuntur qui patiuntur infirmitatem cuiusdam amentiae in defectu lunae: et tunc arripiuntur a Daemonibus. Et Diabolus tunc magis affligit propter duas rationes. Unam assignat Hieronymus, et est ut infamet creaturam Dei; et hoc etiam fit in effectibus magicae artis, qua invocantur Daemones sub certis constellationibus et Daemones veniunt ad hoc ut extollant creaturam, et inducant ad idololatriam. Secunda ratio est melior, quia Diabolus non potest aliquid, nisi per virtutes corporis. Non est autem dubium, quod corpora inferiora immutantur secundum diversas immutationes corporum superiorum. Et ideo tunc Diabolus invocatus libenter venit, quando videt superiora corpora operari ad illum effectum pro quo invocatur. In defectu autem lunae, sicut patet, humiditates deficiunt; et ideo defectus lunae facit ad talem infirmitatem, quando terra non abundat humoribus; et ideo Diabolus tunc magis vexat: et hoc est et lunaticos. Per istos possumus intelligere inconstantes Eccli. XXVII, 12: homo sanctus in sapientia manet sicut sol: nam stultus sicut luna mutatur, qui habent propositum caste vivendi, sed vincuntur passionibus, secundum illud Rom. VII, 15: non enim quod volo bonum, hoc facio, sed quod odi malum, illud ago. Et paralyticos. Paralytici proprie dicuntur, qui habent membra resoluta, ita quod non possunt habere officium membrorum. Per istos significantur ignorantes: et isti omnes a Christo curantur; unde et curavit eos, scilicet perfecte. Consequenter ponitur tertius effectus, scilicet devotio sequentium; unde et secutae sunt eum turbae multae; Ps. VII, 8: exurge, domine, in praecepto quod mandasti, et synagoga populorum circumdabit te. Sciendum autem quod diversimode aliqui sequebantur, quia quidam studio salutis, scilicet spiritualis, scilicet apostoli; unde supra: relictis omnibus sequuti sunt eum; et infra XIX, 27: ecce nos reliquimus omnia, et secuti sumus te. Quidam studio salutis corporalis; Lc. VI, 17: turba copiosa plebis ab omni Iudaea, et Ierusalem, et maritima, et Tyri, et Sidonis, qui venerant ut audirent eum, et sanarentur a languoribus suis. Quidam curiositate tantum videndi miracula; Io. VI, 2: et sequebantur eum multi, quia videbant signa quae faciebat super his qui infirmabantur. Alii ad insidiandum, ut Pharisaei et Scribae; Ier. XX, 10: audivi contumelias multorum, et terrorem in circuitu. De Galilaea. Provincia est ubi Christus praecipue praedicabat, et interpretatur transmigratio. Per hoc significantur illi qui debent transmigrare de vitiis ad virtutes. Et Decapoli. Regio est ubi sunt decem villae; et significantur illi qui student ad observantiam decem mandatorum. Et de Ierosolymis. Ierosolyma interpretatur visio pacis; et significat illos qui desiderio pacis ad Christum veniunt; Ps. CXVIII, 165: pax multa diligentibus nomen tuum. Et de Iudaea. Iudaea interpretatur confessio; et significat illos qui per peccatorum remissionem ad Christum veniunt; Ps. CXIII, v. 2: facta est Iudaea sanctificatio eius.
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Et de trans Iordanem; et significantur illi qui per Baptismum ad Christum veniunt: in Iordane enim fuit figuratus Baptismus.
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Then Jesus was led. THE Greek avfaQ^ subductus, abreptus ; S. Mark has €K/3d\\ei, expellit, eum Spiritus. He was probably not carried through the air, as Habacuc (Daniel xiv. 35) and S. Philip (Acts viii. 19), or the Evangelist would not have been silent on it ; but He was led on foot, not by compulsion, but of His own free will. S. Matthew uses the word subductus, and S. Mark expulsus^ not as if by force, but to show the power and influence of the Holy Ghost, as S. Paul (Romans viii. 14) and as SS. Hilary, Jerome, and The Author say. It is not meant that He had never before been led by the Holy Ghost, but that the power of the latter was then shown most especially.
Into the desert. Into a place fit for temptation and a personal conflict (Eccles. w.). They who pass a life in solitude are not, therefore, to be blamed. This kind of life S. John the Baptist first, and after him many most holy men from his example, SS. Chrysostom, Basil, Gregory Nazienzen, Theodoret, all men of experience, have described in many volumes as being in a manner divine. He is not alone who follows God as his leader, whose aid is so much the greater in solitude than in the city, as it is hindered less by men. By the desert we should understand that of Judaea, as (iii. i) the same as that in which S. John the Baptist passed his life, both as it was near Jordan and because it is called absolutely " the desert ". He was led, therefore, by the Spirit into the innermost solitude where, as S. Mark (i. 13) tells us, He lived with the beasts.
By the Spirit. In verses 5, 8, and in 5. Luke w. 5, 9, He is said to have been led by the devil, who is also called a spirit (as viii. 16; x. i ; xii. 43) ; but in this passage the Holy Ghost is to be understood, because the Evangelist spoke of Him (chap, iii. 1 6), and because He is called the Spirit absolutely, and with the article, which is never used unless the Holy Spirit is intended, as Didymus and S. Jerome have observed.
To be tempted. To tempt is to incite to sin (Acts v. 3 ; I Cor. vu. 5 ; i Thess. iii. 5 ; S. James i. 13 ; Apoc. iii. 10). In this sense the devil is said to tempt Hence his name, Satan ; in Hebrew " the adversary " ; in Greek &a/3oAo?, calumniator, plotter, ensnarer, who goeth about seeking whom he may devour. Men also, as agents of the devil, are accustomed in this way to tempt one another : God never ; for " God is not a tempter to evils" (S.James i. 13) ; although the heretical followers of Calvin say that even in this manner even God, and that at first, tempts ; thus giving the office of the devil to God. For to try, is to seek and inquire with the object of gaining knowledge, as both God, the devil, and men do. But God does so in one manner, the devil and men in another. The latter, to learn that of which they are ignorant ; the former that what He knows already, He may seem to know, by searching and exploring ; or, not that He Himself, but that they whom He tempts, may know themselves, as S. Augustin explains. So Genesis xxii. I ; Exodus xvi. 4 ; Deut. viii. 2 ; xiii. 3 ; Wisdom iii. 5 ; Hebrews w. 15 ; xi. 17, 37 ; Apoc. u. 2. For to tempt is to provoke to anger, as when we are said to tempt God because we wish to try His power (v. 17 ; Exodus xv. 2, 7 ; Numbers xiv. 22; Psalm Ixxvii. 18, 41 ; xciv. 9; chap. v. 14). Christ could not be tempted except in a second or third sense, yet it might be believed that He went into the wilderness to offer Himself to the devil to be tempted in every way possible, and that He might be solicited to commit sin, so as to be able to say, " The prince of this world in Me hath not anything " (S. John w. 30). This is plain from the fact of the devil's having tempted Him to throw Himself down headlong, and to worship him, either of which acts would have been most deadly sin. Satan wished to test Him by these means whether He were the Son of God, as He said ; for he knew that if He could be tempted to sin, He could not be the Son of God.
By the devil. A proper name, or rather surname (cognomen), of Lucifer the chief of the devils, derived from his great power of calumniating and ensnaring (as Mark xxv. 41 ; Apoc. xii. 9 ; xx. 2, 20). For Christ, the prince of men, wished to provoke the devil, the prince of the devils, to a single conflict, that He might both spare His own soldiers, and that the leader of the enemy might be vanquished at the first attack, and his whole army put to flight. This one reason is given by the Evangelists for Christ's having gone into the wilderness : " Because the enemy did not venture to attack Him, he met Him and provoked Him, as it were; knowing that He would not contend with him unless provoked (S. Hilary, Can. 3 ; S. Ambrose, w. on S. Luke u. ; The Author, Horn. v.). We may believe that there were other reasons for Christ'shaving retired into the wilderness, though not mentioned by the Evangelists. Moses, the ancient law-giver, spent forty days alone in the mountain before he received the tablets of stone. John, before he went out to preach, passed his life in the same desert. From his having come out from the wilderness, and not from among men, he was thought to have come out from God, and was received with the greater honour. Christ, therefore, pleased to bring out the Gospel from the wilderness. He desired to show that He it was of whom Moses was the figure ; whose forerunner was John, whose steps He followed through a desert. He desired to teach us by His example, that when we meditate upon our way of life or any grave matter, we should forsake the multitude and retire into the desert, and bring our thoughts before God, a course prevented by a concourse, but assisted by solitude. For even the comic writer could say, " You come from meditation in some solitary place ". — Terence, Andria, act u., sc. w., line 3. Many reasons have been given for Christ's willing to be tempted. 1. It became a young soldier to perfect himself in that school, that his more serious contests should be made stronger by lighter skirmishes. 2. That having Himself been tempted in every way, as S. Paul says, He might help us in our temptations more effectually, and that we might have a High Priest (Heb. u. 18; w. 15). 3. To teach us by His own example, when we come to the service of God, to prepare our minds for temptation (Ecclus. u. i); and as SS. Hilary and Chrysostom have shown. 4. That when we have overcome our enemies, He might make us stronger (as S.John xvi. 33). For, as S. Ambrose says : " If He had not striven He had not conquered for me " (In Luc. u., lib. w.). 5. That we also might conquer in His victory. So S. Augustin on Psalm Ix. : " Know thyself to have been tempted in Him, and see thyself to be victorious in Him. Christ was the Rock. That rock, therefore, on which we are built, was first struck by winds, by flames, by rain. When Christ was tempted by the devil, see in what firmness He wished to strengthen us " ; and on Psalm xc., part 2 : " Christ was tempted that Christians might not be overcome by the tempter ".
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And when He had fasted forty days and forty nights. That is, forty entire days, for so the Hebrews speak. The Evangelist therefore added forty nights to the days, to show that He did not fast after the manner of the Jews. By day they taste neither food nor drink, but they eat at night. Christ tasted nothing. Moses had done the same before (Exod. xxiv. 18-34), and Elias (3 Kings xix. 8). The Ancients observed that this was a mystical number (S. Basil, Horn, on the Forty Martyrs ; S. Ambrose, Serrn. xxxiv. on Lent, and w. on S. Luke; S. Jerome, On 3 Jonah; S. Aug., On Genesis ; ad. Hit., chap. 169, De Consens. u. 4). It is clear that this had not been invented by them, but had been taught by God in many passages of Holy Scripture. For not only did Christ, Moses, and Elias fast a full forty days (which alone would have sufficed to show us that there was some mystery in that number), but we see many other things done in this number which could not possibly have been done by chance. Forty days and nights when the earth was purified by the deluge (Gen. vu. 12). The dead were preserved forty days in spices before their burial (Gen. 1. 3). The men sent by Moses explored the Promised Land for forty days (Numb. xiii. 26). Goliath, the type of our adversary the devil, stood reviling the people of Israel forty days. The children of Israel wandered forty years in the wilderness (Exod. xvi. 35). Ezekiel was commanded to lie on his right side forty days, that he might bear the iniquities of the house of Judah (Ezek. w. 6). Egypt was commanded to be deserted and repentant forty years (Ezek. xxxix. n, 12). Christ remained on earth forty days after His resurrection before ascending into heaven. It cannot have been by chance that this number so often recurs. The number forty, then, as S. Augustin says, signifies the whole course of our lives — the time destined to penance and the expiation of sins. Fasting is a part of penance. The followers of Calvin " devoutly wish either that Christ had not fasted forty days, or that the Evangelists had not related it, or that the Church had not turned the example of Christ and the use of penance to our good ". " It is a vain superstition," they say, u that, because Christ once fasted this number of days, we should fast as many days every year. It is presumption to imitate Christ. We do Him an intolerable injury which might be returned to us. The Gospel, whose sign was the fasting of Christ, should be rescinded." If what Christ did once is not to be repeated by us every year, let them not celebrate the Lord's resurrection every week; for Christ rose only once. If it be arrogance to imitate Christ, S. Paul was guilty of that sin ; for he calls himself a follower of Christ ; and especially in His most peculiar office; if he might die for the Church (Coloss. i. 24). We imitate, because we follow, though we do not attain. We follow as near as we can — men to God. It is enough that we keep the same path. We do Christ no injury, because we make Him not a companion, but a leader. But Christ did not command. Be it so. He did not command, but He certainly did acts ; and He did them in mystery. He fasted in mystery forty days, not more nor less, that by this number, as S. Jerome says, He might consecrate to us our forty days' fast. And not S. Jerome alone, but all the most ancient learned and holy Doctors of the Church, hold that either Christ Himself or the Apostles, imitating His example, taught the forty days' fast (S. Ambrose, Serms. o?i Lent, xxiii., xxv., xxvii., xxxvi., xxxviii. ; S. Leo, Serms. vi., ix.; S. Jerome, who terms it the heritage of Christ).
After He was hungry. This shows that for forty days before He had not hungered. It is not said whether Moses and Elias hungered before, or after, or not at all. It is, therefore, to be believed that they did not. This is said as peculiar to Christ. For the power of God which preserved also satisfied. Why, then, did Christ hunger? That to a timid enemy, who feared to attack a quasi God, He might show Himself to be a man, and thereby encourage him to attack ; and because that enemy feared to approach an armed man, He laid aside, in a manner, the armour of His divinity, and, like a man naked and unarmed, and differently to the custom of combatants, He entered the arena hungry, and challenged His opponent ; not like others, by boasting of His strength, but by the display of His weakness (S. Iren., iii. 32 ; S. Chrys, Horn. xiii. on S. Matthew; The Author ; S. Jerome, in loc.; S. Amb., w. 2 on S. Luke). S. Ambrose says well and cleverly : u The hunger of Christ was a pious fraud, that, wherein the devil was on his guard through fear of the result (inajora metuens), he might be induced by the appearance of hunger to tempt the man before him ".
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And coming to -Him. How, or with what form, the devil appeared, the Evangelists do not state. He had the power either of appearing invisibly, as he does when he tempts us daily, or of assuming some visible shape. All authors think that he came in a human, corporeal form ; which is very probable, because he spoke much with Christ : because he wanted Christ to worship him : and because, if he had appeared in any other shape, the Evangelists would have told us. For when he tempted Eve in the form of a serpent, because that was a rare shape, Scripture has related it.
The Tempter. CO 7retpa£o>i>. The name of the office of all the devils, but here an attribute of the chief of them. For he who had lately been called the devil is now termed the tempter — as if it had been said : The wrestler comes, the combatant is at hand — as in I Thess. iii. 5 : " Lest, perhaps, he that tempteth should have tempted you ". It is a use of the Hebrew word ]l2t^ Satan, and of the Greek 8m/3oXo9 (as inverse 10 ; chap. xvi. 16, 23 ; S. Luke xxii. 3, 31 ; Acts v. 3 ; i Cor. vu. 5 ; Apoc. xii. 9 ; xx. 2, where the prince of the devils is called by his proper name Satan). I am not aware why, in the Old Testament, our version always calls him Satan, and in the New, by the addition of two letters, Satanas, unless, perhaps, the Old Testament renders the word from the original Hebrew, which is ]I2t£> the New from the Greek, in which the translator preferred o-dravav after the LXX., rather than 2drav. Diabolus is the proper name of this great potentate, as appears from the following passages of Scripture : Ps. cviii. 6; Ephes. vi. n ; I Peter v. 8 ; Apoc. xii. 9 ; xx. 2.
If Thou be the Son of God. Satan had perhaps heard the voice from heaven, or he knew the fact from the teaching of John, or from common report. It is to be believed that the devil said this, not as one who doubts, or denies, or derides, like his agents when they said, " If Thou be the Son of God, come down from the cross " (xxvi. 42) ; but as believing, and declaring, and wishing to counsel Christ well. As if we should say, " As Thou art assuredly the Son of God, suffer not hunger, but, as Thou art able, and food is not to be procured otherwise, command that these stones be made bread ". It was more in keeping with the craft of that serpent so to tempt, as appearing not to tempt, but to advise Christ well and for His advantage.
Command (die) . Speak (die) has more force than command (jube\ and therefore both the Hebrews and the Evangelists speak thus. For it is more that God should say, " Let there be light, and there was light " (Gen. i. 3), than if it had been said, "God commanded ". There is more meaning in the words, " By the word of the Lord the heavens were founded " (Psalm xxxii. 6), than if God had said, " I have commanded ". For it means that God merely opened His lips, and all things were made. In like manner, " speak " means more in this place than " command " ; for Satan speaks here as of that Word by which he knew that the world was made, Who, by the same Word by which He had made the heavens and the earth, could also make stones become bread. That these stones. Stones, rather than earth, air, or trees, both because stones were lying at Christ's feet, and because it was more difficult, and because a stone has no resemblance to bread, being most opposite to it. Hence the words of Christ (chap. vu. 9).
Be made bread. Theophylact and others think that the devil, from curiosity, said panes, not panem. But the reason seems merely to be that stones is in the plural, especially as S. Luke uses the singular, panem. We cannot decide, there fore, which word Satan used, because one Evangelist gives the words and the other the meaning ; and which gives the one and which the other we cannot say. Verse 4. // is written. Because the devil seemed to allude to Genesis i. and Psalm xxxii. 6 ; Scripture confutes him, as it does in the other temptations also.
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Not by bread alone. Christ speaks of ordinary bread, but after the manner of the Hebrew all provision is intended. Live. — shall live ; that is, is able to live — the potential mood, as grammarians say. In Hebrew rPlT as, " Man shall not see Me and live " (Exod. xxxiii. 20) ; that is, no one who sees Me will be able to live.
But in every word that proceedeth from the mouth of God. The Hebrew isTTTP ^ h$ N2W^2 (Deut. viii. 3) ; in every thing that cometh from the mouth of God, ad verbum. But the LXX. and Latin version give the meaning rather than the words, and add the word verbi. This, as has been observed, they do in many other places. The Evangelists also do the same, whether in imitation of the LXX. or with their own design. The meaning is : God has no need of ordinary food to sustain His servants ; for He is able, by a single word, to create a new kind of food ; the same was said of the manna (Deut. viii. 3). Christ does not answer that He is or is not the Son of God, because, though Satan most especially desired to know this, he did not ask about it, but feigned to believe it. He appeared merely to give advice, " Command that these stones be made bread ". Christ therefore replied to what he had said : not to what he kept silence about — the best method of deluding those who ask deceitfully.
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Then. That is, secondly. It does not mean that this was done immediately after the first temptation. It is probable that some time elapsed ; for when we call this the second temptation, there is no certain proof that it was such, for S. Luke (w. 9) puts this temptation, not second, but last of all, and puts that second which S. Matthew puts last ; for the Evangelists, like the other authors of Scripture, do not keep to the order of time. It is probable that S. Luke commemorated the temptations in the order in which they occurred to him, S. Matthew in that in which they happened. It seemed very probable that the devil departed in terror at the words, " Get thee behind Me, Satan," and overcome. These words were uttered by Chris.t only on the mountain, when the devil had said, " All these things will I give thee " ; for the Evangelist at once relates it, and the demand of Satan required that reply.
Took. How the devil took Christ the Evangelists do not tell us, and there may be different opinions on the subject This is certain — that he did not take Him against His will ; nor could he compel Christ, whom he could not have even approached, unless Christ were willing that he should do so, and had even put Himself forward to meet him. It is uncertain whether the devil carried Christ visibly or invisibly, and, if visibly, whether through the air or on His feet. S. Cyprian, in his Sermon on the Temptation and Fasting of Our Lord, whom others have followed, thinks that it was invisibly, like the journeys of the Prophets when Ezekiel was carried from Chaldaea to Jerusalem to measure the city (Esek. xl. i), and other like cases. These are great authorities, but they seem to be in error, because it would seem wholly out of place to suppose that the devil sent visions into the mind of Christ as God did into those of the Prophets. The Prophets also declare that what happened to them happened not in reality but in visions (Ezek. xlii.), although they do not say that the events could be understood because they were Prophets. But the Evangelists not only do not declare that Christ underwent His temptations in a vision, but they even indicate that they happened in reality. For how could Christ have thrown Himself down in a vision ? or how could the angels have borne Him up, if He had thrown Himself down, not in fact, but in an illusion ? (falsa opinione\ or how could such a " false opinion " of His having thrown Himself down have entered men's minds ? Some think that Christ was taken up and carried through the air, which the word TrapaXappdveiv would seem to warrant, as say S. Jerome, The Author, S. Gregory, and Strabus. Others, as Euthymius (On S. Luke w.), think that He was led upon His feet. This seems the more probable because it appears very little likely that Christ would have permitted such contact of Himself by Satan as to carry Him from place to place. Besides, if the devil, by permission of Christ, had done this, he would have declared too plainly who he was, which, when he tempts men, he is not apt to do. He transfigures himself as an angel of light (2 Cor. xi. 14). S. Luke does not say that the devil took, 7rdpe\a(3ev, but rjyayev, led Christ. Nor does the former always signify such a method of conveyance as carrying. It sometimes has the force of leading (as 5. Matt. i. 20, 24 ; u. 14, 20).
Into the holy city. Into Jerusalem, so called because God dwelt in it, because of the Ark and the Temple, which were there. So it was commonly called, and the Prophets had foretold that it should have this name (Isaiah Hi. I ; Ix. 14 ; ZacJiar. viii. 3).
Upon the pinnacle of the Temple. Upon a wing or pinnacle of the Temple. Some say that this was a sloping and pointed turret on which was a metal weather-cock that turned with the wind, and which, from its resemblance to a wing, was called Trrepvytov ; such as we now see on our churches and palaces. But we find nothing of the kind on the Temple of Jerusalem. They are more correct who think that the pinnacle was a paribolus, fixed to the top of the house, that no one walking there might fall over. Such God commanded to be built (Deut. xxii. 8). The Latins, I believe, call it podium. It was so called because it was built out from the house, and seemed to hang in the air like a wing. It is easy to see why the devil brought Christ hither ; he wished to persuade Him to cast Himself down, and therefore brought Him to the most conspicuous spot. Jerusalem was built on a hill, and the Temple was on the most elevated place of the whole city on Mount Moriah, and the pinnacle was the highest point of the Temple.
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If Thou be the Son of God. The devil ardently desired to know whether Christ were the Son of God or not. It is credible, however, that he spoke as affirming Him to be so, as has been said on verse 3.
In their hands shall they bear Thee up. Some have thought that Satan omitted of purpose that part of the testimony, " He shall keep thee in all Thy ways" (Psalm xc. n) ; because they would seem to be opposed to his nature. These understand by the word " ways " all such acts as are not undertaken in wicked rashness, such as that of casting ourselves down headlong, but with piety and prudence. This, if not true, is ingenious and like what might be expected from the subtlety of the devil. It is certain that he corrupted the meaning, at least, if not the words of the passage. Nor did the Holy Spirit intend to suggest that whatever a righteous man should attempt, whether right or wrong, should prosper ; but that in what ever he did as a righteous man, even though the whole world were opposed to him, he should find assistance so present from God, that he might appear to be borne up by the hands of angels. The words " in their hands " rather than on their shoulders, refers to the custom of carrying in our hands whatever we consider our most valuable property, lest we lose it or have it stolen from us. What is said in Psalm xc., the devil, arguing a minore ad majus, applied to Christ, who was not merely a man righteous in degree but also the Son of God.
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Into a high mountain. What mountain it was the Evangelists do not tell us, and therefore we can neither know nor inquire without the fault of curiosity. This we know, that Jerusalem was surrounded by mountains (Psalm Ixxxvi. I ; cxxiv. 2) ; although we have no knowledge, it is very probable that the devil took Christ up into some mountain in the neighbourhood of Jerusalem.
All the kingdoms of the world. How Satan could show Christ all the kingdoms of the world from one mountain has long been a question much agitated. Some, as before, think that it was only done in a vision. The Author and Euthymius think, with more reason, that it was done, not that Christ should see them, but so that he could point out with his finger the coast or boundary (plagd] of each kingdom. And it was necessary that he should show each single kingdom thoroughly, for Scripture often speaks as putting the whole for the greater part.
And the glory of them. A Hebraism ; it means whatever each kingdom most excelled in, and which it is probable that the devil rather described by word than by pointing the hand.
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All these things will I give Thee. The devil added the words in 5. Luke w. 6. Because he could not elicit from Christ whether He were the Son of God, he pretended to be such himself. The Son only could say, " All power is given to Me in heaven and in earth ". The devil is called the prince of this world (S. John xii. 3 1 ; xiv. 30; xvi. 11), not because he is the prince of it, but of the wickedness which is the peculiar property of it. He is, therefore, able neither to give kingdoms nor to take them away ; for this is the prerogative of God alone (Proverbs viii. 15 ; Daniel u. 21). It is out of his power to give or to take away, not kingdoms only, but any other good thing without the permission of God. Of this Job is a proof (i. n, 12). He cannot even give those very vices of which he is the lord, unless we ourselves permit him to do so (Proverbs v. 22).
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Begone, Satan. Many Greek and Latin copies read, Behind me — post me retro me, OTTLCTW JLLOV (S. Matt. xvi. 23 ; 5. Mark viii. 23). Christ here calls Satan by his own name, whom the Evangelist (verse 3) had called " The Tempter " — to show that He knew that he was not the Son of God whom he was pretending to be, but the devil whom he pretended not to be. The words of Christ are the words of one commanding at once and rebuking.
The Lord thy God shalt thou adore. Christ did not give the words, but the meaning ; for the Hebrew is not iTinnt^n " thou shalt worship," but N"Vn " thou shalt fear ". But with the Hebrews to fear God is to adore and worship Him ; and the fear of God implies all adoration and worship ; as good and devout men are everywhere said to fear God (Job i. I, 8, 9; u. 3 ; Ps. xxi. 24, 25, et al. pass). This is mostly said of those who are the people of God. "Only" is not found in the original, but was added by the LXX. and the Latin, to express the meaning. When God commands us to worship Him and serve Him, He forbids us to worship other gods and serve them. It is as if He had said, " The Lord thy God shalt thou adore, and Him only shalt thou serve". These are the only temptations which the three Evangelists have related. But it is not to be supposed that He was tried only by these when He went into the desert that He might be tempted, and S. Mark speaks (1 13) as if He were tempted during the whole forty days. The Author and S. Augustin (De Consens., u. 4), Bede and Remigius, hold this opinion.
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And when Jesus had heard. This did not happen immediately after the temptation ; for, some time before John was cast into prison, Christ baptised and preached the Gospel, and John also baptised and preached, whence arose a contention among their disciples, as described by S. John (iii. 22, 23 ; w. i).
He retired into Galilee. The reason of this is easily gathered from the words of the Evangelist, who signifies that Jesus went thither after John was cast into prison, lest He Himself should share the same fate. For John was delivered up in Lower Galilee, or Galilee of the Jews, of which Herod was tetrarch. He then went from Galilee of the Jews, which is called Lower Galilee, into Upper Galilee, which was beyond the jurisdiction of Herod, and was called Galilee of the Gentiles ; because it was inhabited for the most part by Gentiles. Solomon gave Hiram, king of Tyre, twenty cities in it (3 Kings ix. n). S. Matthew says in the thirteenth verse that Christ left Nazareth, which was in the Galilee of Herod, after the fasting and temptation, and came and dwelt in Capernaum, which was on the confines of the other Galilee (verses 13, 14, 15). It is clear from this that the accounts of S. Matthew here, and of S. Luke (in w. 14), are not the same. S. Luke is speaking there of the return of Christ immediately after the fasting and temptation into the Galilee of Herod ; S. Matthew here of His going out of the Galilee of Herod into the Galilee of the Gentiles. This distinction not only some authors of less note, but even S. Augustin himself, appears to have overlooked (De Consens., u. 1 8).
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That it might be fulfilled. Some refer this to the prophecy of Isaiah, which they explain of the liberation of the three tribes, Zabulon, Nephthalim, and Aser, who inhabited those parts. The Evangelist, according to custom, applies it to Christ, as he does others (u. 15, 18 ; iii. 3). The passage in Isaiah is difficult, because the Hebrews not only adopt a different meaning but have a different reading and context, which both our version and the Evangelist follow. We do not read that the prophecy was properly fulfilled before the coming and preaching of Christ.
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Land of Zabulon and land of NepJitJialim, by way of the sea. This was the territory of the two tribes, Zabulon and Nephthalim, who had their lot in Upper Galilee, a maritime district (Joshua, xix. 10, 33). These three tribes were near the sea of Phoenicia, where Tyre held rule. The Greeks say oSov tfaXacro-???, the accusative being put adverbially — that is, towards the sea — following probably the LXX., who so render it, because the Hebrews say VH via, that is, versus, towards.
Beyond the Jordan. We all know that the land of Zabulon and Nephthali was not beyond Jordan, but this side of it, as regards Jerusalem. The truth may be that the people, when coming from Egypt, were accustomed before they crossed the Jordan to call the land of Canaan, which was beyond Jordan, "Q3Q "pPTT Y"W that is, the country beyond Jordan (Numb, xxxii. 19 ; Deut. iii. 20, 26 ; xi. 30). They retained this custom even after they had passed the Jordan and entered Palestine, speaking as they did when beyond Jordan : as, on the other hand, before they had passed the Jordan, the country which was to them Cis Jordan they called trans — speaking as if they were already in Canaan. If this appear far-fetched, it may be said, more briefly and truly, that the Hebrew expression JTVil *Q}Q means both this side (citra) and beyond (ultra) (2 Paralip. xx. 2), from a land beyond the sea.
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The kingdom of heaven is at hand. ( Vid. chap. iii. 2.) We need only observe here that both Christ and S. John began their preaching with the same words ; that we might understand John to have been the ambassador of Christ, and to have used, not his own words, but his Master's, by whom he was sent, and that the beginning of the Gospel is repentance.
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By the sea of Galilee. This was not a sea, but a lake formed by the influx of the Jordan into a lower basin. It was called a sea from the Hebrew custom, as we learn from S. Jerome, of terming every collection of water such. It bears the title of Galilee, because it is situated on the confines of the two Galilees ; formerly, according to Pliny, it was called Tarichea. It had the name of Tiberias from a city which Herod had built on its coast not long before, and called Tiberias, from his desire to secure the favour of the Emperor Tiberius, as we learn from Josephus (Antiq., xviii. 3). It was called the Lake of Gennesareth, because, according to Hegesippus, the whole region was termed Gennesareth. Strabo, Pliny, and Hegesippus have given descriptions of it.
Peter and Andrew. The different Evangelists relate the calling of SS. Peter and Andrew in different ways. S. Mark (iii. 13) and S. Luke (vi. 13) seem to speak as if all the Apostles had been called at once ; S. John (i. 40, 41) signifies that S. Andrew was called first, and then S. Peter ; S. Luke (v. 10) says that S. Peter was called in another manner ; for Christ when not passing by, but preaching from the ship of Peter, and astonishing him by the miraculous draught of fishes, called Peter : no mention being made of S. Andrew. The first question is easily answered. SS. Mark (iii. 13) and Luke (vi. 13) do not speak of the call of the Apostles as to follow Christ, but that they might be made Apostles ; for they were first disciples, and then apostles, from the number of the disciples— that is, they were chosen to bemasters to teach others ; for they were chosen as bishops are now from the body of presbyters. The second question is more difficult. It is difficult to see how they who say that SS. Peter and Andrew were called only once can prove their point. It is easily explained if we say that there were two callings of SS. Peter and Andrew — one in which they were admitted, not as disciples and companions, but as simple hearers, of which S. John speaks (i. 41) ; the other when they were so called that they left all things and followed Christ for good, as S. Augustin ( Tract, on S. John vu.), S. Chrysostom (Horn. xiv. on S. Matt\ Euthyrnius, and Theophylact explain it. Still more easy is it if we hold three callings — the first that of S. John, the second of S. Luke, the third of S. Matthew. The first two were not to the office of Apostles, but of friendship ; the third was of Discipleship and Apostleship. N. de Lyra was of this opinion, of which I most thoroughly approve. Nor does it appear probable that any was called by Christ for any other purpose than that he might be made an Apostle, and leave all and follow Christ. If so, the two first should rather be termed admonitions than calls, and, as it were, preparations for the future call, lest the two greatest of the Apostles should appear to have been too little obedient to the call of Christ, when we read that the other Apostles at the first invitation left all and followed. In fact, none of the other Evangelists style the two first " calls ". In 5. John (i. 42) Christ only foretold to Peter what he should be, and S. Luke (v. n) does not say that they were called by Christ, but that when they saw the miracle of the fishes, they brought their ships to land and left all and followed Christ. We may explain this, not as if these things were wholly left and abandoned then — as when finally called they gave up and forsook everything, as S. Peter afterwards said (S. Matt xix. 27) — but that they left their ships and nets, as the Samaritan woman left her waterpot, and came to the city, and said to the people, " Come, see a man who has told me all things whatsoever I have done " (S. John w. 28, 29). S. Matthew says here that they were called, because he relates the actual calling in which they left all things and followed Christ.
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Come ye after Me. A Hebraism for "nUN 1D^— that is, follow Me. Fishers of men. The allusion is to their former employment (Ps. Ixxvii. 70, 71). At the same time the work of the Apostles is described to be to fish for men and bring them to Christ, the chief Fisherman. For it is He who casts the nets into the sea, and gathers fish of every kind (xiii. 47) ; for by His word and power the fish are taken, and without Him they labour in vain throughout the whole night (S. Luke v. 5). Christians are the fish, for they are born in the waters of baptism. Christ was therefore called by the Ancients 6%#u?, a fish : whose anagram is "J^crou? Xplcrros Qeov utb? <rcoT?7p, Jesus Christ, the Son of God, the Saviour, on which we have a poem of the Erythraean Sibyl (Tertullian, De Baptismo ; S. Augustin, xviii. 23 ; Prosper, De Promiss. et Freed, u. 39).
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From Galilee. Galilee of the Gentiles, into which Christ had retired (verses 12, 15).
In their synagogues. The Hebrews call them ITT^ congregationes, from their place of meeting. The Greek term is crvvayooyrj, the peculiar expression of the LXX., from whom the Apostles borrowed the same. Christians, for the sake of distinction, substitute eK/cX^aia, church, meaning both the place of assembly and the assembly itself. The Jewish synagogues, like other churches, were places designed also for teaching.
The Gospel of the kingdom. The good message in which Christ foretold that the kingdom of heaven was at hand.
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And beyond Jordan. We must repeat the preposition from : And from all the region which was beyond Jordan. What was taken distributively before is now taken universally. Seneca uses a similar expression : " The enemy was assembled beyond the Alps " — that is, from the region which was beyond the Alps.
4:1
Vocein baptsimo coelitus allata Iesus declaratus est Messias vaticiniis promissus (Is. 42,1. Ps. 2,7); Messias autem est novi foederis institutor (Ier. 31,32. Mal. 3,1) qui diabolum, principem huius mundi, eiiciet et devincet (Gen. 3,15). Uti Moyses, foederis veteris mediator, in sacra solitudine et ieiunio per 40 dies ante legis promulgationem cum Deo conversatus est, ita Christus novi foederis auctor; dein victoria triplici de diabolo reportata principem mundi eiusque regnum a se iri destructum portendit. Quare Messiae ieiunium et tentatio praeparatio est et praeludium quoddam operis commissi. Monet S. Amórosius (in Luc. lib. 4,7) quemadmodum de paradiso in desertum Adam primus eiectus sit, ita secundum Adam de deserto ad paradisum revertisse; in desertum Iesus ductus est a Spiritu sancto, ἀνήχθη ex regione scil. et valle Iordanis ad regionem altiorem. Ex traditione antiqua deseftum erat septemtrionem versus a Iericho cui postea nomen Quarantana , apud Arabes Dschebel Kuruntel (Karantel), qui mons [73 met. altus plane horridus est et cavernis praecipitiisque obsitus; cui traditioni non omnis fides erit deneganda cum iam antiquissimo tempore eo in Joco multi degerent anachoretae Christi ieiunium ac solitudinem pia memoria recolentes. Et Christum versatum esse in loco ab hominum consuetudine valde remoto, indicat S. Marcus Scribens : eratque cum bestiis (1,13) ; alii, uti Maid. Schegg, Schanz idem desertum esse intelligendum statuunt, de quo 3,1, « quia prope Iordanem erat et quia absolute desertum appellatur; ductus est ergo a Iordane in intimam solitudinem » (Ma/d.). Declaratur autem specialis impulsus Spiritus sancti; immo : et statim Spiritus expulit eum (ixθάλλει) in desertum (Marc. 1,192) et : Iesus plenusSpiritu sancto regressus est ἃ Iordane et agebatur a Spiritu in desertum (ἤγετο, Luc. &,1); notatur itaque vis, efficacia, alacritas Spiritus quae erat in Christo (Lap.) et significatur Christum obviam ire rei summi momenti eumque maximo studio et fervore et ingenti desiderio salutis hominum vitam illam in solitudine obiisse. Et cur adeo a Spiritu impellatur et ad quid impulsus ille valeat, indicatur μέ tentaretur a. diabolo , ut scil. certamine inito diabolum, principem huius mundi, vinceret, ut inchoaret pugnam illam et victoriam, de qua iam in primo vaticinio messiano mentio fit (Gen. 3,15 hebr.). In paradiso primus Adam devictus est, vincit alter Adam in deserto; ut priore illo duello nos omnes in Adam expugnati et subiecti sumus, ita conveniens erat, ut per secundum Adam victorem nobis certa victoriae spes fieret et ut secundus Adam repararet quod in primo duello Adae cum serpente amisimus (Sa/m.). Messias ἃ prophetis ut auctor et largitor sanctitatis . describitur; ad hoc autem necesse fuit ut illum qui peccatum invexit et homicida ab initio inquitatem promovet compesceret ac expugnaret; quare ad hoc certamen ineundum agitur a Spiritu in desertum (ita S. Thom. Alb. Mald. lans. Bar. Sylv. Lamy, Lap. Coleridge, Grimm). . similitudinem et veteres et recentiores non omittunt adnotare (cf. S. Hil. Hier. Ambr. Rab. Br. Thom. etc.). Quod praecursor vita sua et praedichtione docuit regnum coelorum initium ducere a poenitentia et solitudine, id Christus quoque exhibere voluit (Sa/m. Sylv.). Nihil cibi per id tempus a Christo esse gustatum ostenditur mentione noctium — nocte enim ingruente [udaei ieiunium solvebant (Euth. Pasch. Alb. Salm. Maid. lans. Lamy , Calm.) — et exemplo Moysis ad quod evangelista ipsis verbis alludit (Ex. 34,98. Deut. 9,9. 18); idque elucet ex Luc. 5,2 : et nihil manducavit in diebus illis. Veteres quoque οἱ recentiores notant numerum quadragenarium multis Dei operibus esse celebrem : 40 dies pluit in diluvio, totidem dies Moyses bis apud Dominum pro lege recipienda in monte fuit, totidem dies exploratores circuierunt terram Chanaan, tot annis populus circumductus est in deserto, tot diebus purificabatur mulier post partum pueri, tot diebus Ezechiel iniquitatem Iuda portare et luere iubetur, tot dierum spatium Ninivitis assignatur, per totidem dies Christus post : resurrectionem hisce in terris cum discipulis versatus est etc. (cf. S. Hil. Ambr. Salm. lans. Maid. Sylv. Arn. Schanz); quare Christum numerum mysticum et symbolicum et qui haud raro ad afflictionem quoque referatur explevisse advertunt. Per dies istos altissima contemplatione mentem Christi in intuitu divinitatis et in commercio cum Patre fuisse occupatam et defixam Patrique opus suum et genus humanum et Ecclesiam cunctosque commendasse qui in se essent credituri, uti commendavit postea Ioan. 17,6 seq., censendum erit. Nam Moyses quoque ingressus medium nebulae ascendit in montem et procidit ante Dominum &0 diebus et noctibus (Ex. 24,18. Deut. 9,18). Christum autem in quadam ecstasi illud transegisse tempus, etiam eo indicatur, quia esuriem per illud temporis spatium non sensit, uti evangelista explicite notat dicens e£ postea i. e. post &0 dies esurit; idem apud S. Lucam 4,2 : et consummatis illis (diebus) esuriit ; atque ita expressis verbis tradunt op. imp. Hil. Amór. Alb. Fab. Dion. Salm. lans. Maid. Bar. Sylv. Lap. etc. ; immo Suarez sententiam & Cai. propugnatam Christum omnibus illis diebus famem sensisse quam Medina quoque probabilem putat, ut ad minimum temerariam reiicit, quia fere aperte repugnet verbis evangeliorum et proferatur contra communem veterum Patrum et expositorum intelligentiam (in 3 p. disp. 29 s. 2 n. 5). Notat S. Chrys. victos esse intemperantia Adamum, homines tempore diluvii, Sodomitas; Christum autem abstinentiae et ieiunii arma nobis subministrare et docere etiam post baptismum iis nobis opus esse, ut cavea- mus a peccatis. Ipse Christus dixit fore ut sui ieiunent : venient dies cum auferetur ab eis sponsus, tunc ieiunabunt (Matth. 9,15. Marc. 2,90. Luc. 5,35). Ab hoc Christi ieiunio institutione ecclesiastica ortum ducit ieiunium nostrum quadragesimale quod merito ad traditionem apostolicam refertur. ." [ta v. g. scribit S. Hier. epist. 44,3 (ad Marcellam; M. 22,415) : nos unam quadragesimam secundum traditionem apostolorum... ieiunamus; de 1eiunio quadragesimali ut de institutione omnibus nota et usu pervetusto introducta mentio fit ab Origene hom. 10 in Leviticum (MH. 12,528) et in Constitutionibus apost. 5,13; M. 1,860. De eo ieiunio fusius hic disputant Salm. Bar. [ans., vide quoque Kirchenlexicon, ed. Kaulen, t. 4 s. v. Fastenzeiten. Esuriit Christus, prout S. Chrys. dicit, occasionem accedendi diabolo praebens, ut congressus ostenderet quomodo oporteret superare ac vincere; esuriit secundum S. Ambrosium, ut inquo diabolus maiora .. metuens iam cavebat, famis specie lactatus tentaret αἱ hominem; Christum itaque esurie ostensa suum adversarium quasi provocasse et ex ea infirmitate diabolum audaciam tentandi arripuisse communiter statuunt (S. Hier. Theoph. Rab. Fab. Ians. Bar. Lap. Lamy) et verbis evangelistae confirmatur cum esurie commemorata pergat
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v. 3 et accedens tentator dixit ei etc. ; alii ea esurie Christum se verum esse hominem voluisse demonstrare notant (cat. Cr. Pasch. Thom. Dion. Ians. Lap. Lamy). Diabolum voluisse explorare, utrum Iesus esset Filius Dei necne, ex modo loquendi : si Fzltus Det es aperte sequi videtur et a plerisque etiam proponitur (cf. S. CArys. Amór. Theoph. Thom. 3 p. qu. μι art. 1 ad 1; Aib. Dion. Cai. Sylv. Lamy, Coleridge, Grimm) et simul quoque hoc intendit, ut si fieri posset Iesum ad peccatum pertraheret. De quo bene S. Leo : « viderat (diabolus) superbiam suam baptizati Domini Iesu humilitate calcatam ; intellexerat quadraginta dierum ieiunio omnem cupiditatem carnis exclusam et tamen non desperavit de artibus suae malitiae spiritalis improbitas, tantumque sibi de naturae nostrae mutabilitate promisit, ut quem verum experiebatur hominem praesümeret fieri posse peccatorem » (sermo de qualrag. 3, cap. 2; M. 554,273); similiter Salm. censet daemonem praecipue intendisse Christum ad peccatum inducere , utsummum Dei opus destrueret. Dei enim adversarius uti in Adamo opus Dei aggressus est, uti lobum a Deo laudatum propter pietatem sibi expetivit ut eum deiiceret (S. CArys. Salm. Grimm), ita et honorem quem viderat in baptismo Christo collatum ei invidet (EutA.) et suspicatus redemptorem generis humani consilium Dei subruere conatur. Unde occasione capta a Christi esurie manifestata diztt ei : s? Filius Dei es , dic ut lapides isti panes fiant; « audierat vocem de coelo, audierat loannem tanta de eo testificantem ; dein vidit illum esurientem, incertus demum erat, neque enim ipsum hominem purum credere poterat ob ea quae de ipso dicta fuerant neque eum Filium Dei admittere , quod videret illum esurire ; quapropter dubius animi dubias emittit voces » (S. CÀrys. Theoph. sim. Alb. Cat. lans. etc.) « simul in ipsa tentatione artificem diaboli disce versutiam ; sic tentat ut exploret, sic explorat ut tentet » (S. Amór.). Suggerit enim indignum esse Filio Dei esurie laborare, indignum ea indigentia et poena affligi; quare si revera sit qui dictus sit voce coelesti, utatur potentia sibi propria et finem imponat conditioni illi et esuriei cui ne servus quidem subiici debeat. Vult itaqué tentator Iesum indücere ut proprio marte vitae genus abrumpat et finiat quod ductu Spiritus sancti v. 1, proinde ex voluntate Patris suscepit; vult tentator ut molestiam illam quam Dei nutu suscepit, contra Dei voluntatem abiiciat; igitur eum ad id pertrahere studet ut Patri obedire renuens sua se voluntate et potentia regat, Filii. Dei scil. dignitate commemorata. Primum igitur tentationis genus petitur haud absimile illi de quo in paradiso. : vidit mulier quod bonum esset lignum ad vescendum, tulit et comedit deditque viro suo qui comedit (Gen. 3,6) et cui in deserto Israelitae quoque succubuerunt (Ex. 16,3. Num. 11,33. Ps. 77,30); cf. S. Chrys. Euth. cat. Cr. Hil. Ambr. Pasch. Thom. lans. ; &&que revera diabolus homines plerumque gula, voluptatibus corporis captivare et ad peccata perirahere studet. Diabolus honorem quoque Dei Patris aggressus est innuens Filium Dei rebus destitui necessariis qui proinde independenter a Patre sibi debeat providere; Christus ita respondet ut honorem restituat Patri (Coleridge) quippe qui praeter panem innumera habeat quibus vitam corporalem sustentare possit, simul ea seligit verba quibus diabolus nihil discit de ipso Iesu sitne Filius Dei necne (op. mp. Hier. Rab. Alb. Dion. Cat. Ians. Sylv. etc.) : scriptum est : non tn solo pane vivit homo , sed in omni verbo quod procedit de ore Dei; Deut. 8,3 hisce quippe verbis Moyses admonuit populum quam mirabiliter a Deo per manna essent enutriti in deserto; et est sensus : vita hominis non solo pane servatur, sed servari potest alio quovis modo dummodo Deus voluerit; proinde si Deus vult me carere pane et esurie exerceri, cum hac ipsa voluntate etiam vitam meam servabit; vel ut Bar. explicat : non est opus hoc miraculo (quod diabolus proponit); nam Deus poterit alio quocumque voluerit modo in hac me eremo sustentare. Alii saepius accipiunt verba de observatione mandatorum Dei, in qua hominis vita perfecta consistat, vel ad vitam homine dignam non solum cibus requiritur, sed prae cibo cura est habenda voluntatis Dei. Sed ad Deut. 8,3 et contextum prima explicatio maxime convenit. Bene Lamy : « sapientia Domini miris modis hic elucet ; ludit tentatorem, simul confutans et respondens nec ullo modo patefaciens quod scire ille avebat; neque enim Iesus dicit se tali potestate praeditum quod tamen non negat , sed inepte haec a tentatore proponi significat , cum homo vivere possit quácumque re qua Deus eum alere voluerit ». Christus enim, ut S. Amór. ait, sic fallit diabolum ut vincat, sic vincit ut fallat; « vincit adversarium testimoniis legis, non potestate " virtutis, ut hoc ipso et hominem plus honoraret et adversarium plus puniret, cum hostis generis humani non quasi a Deo iam, sed quasi ab homine vinceretur; pugnavit ergo ille tunc, ut et nos postea pugnaremus; vicit ille, ut et nos similiter vinceremus » (S. Leo, serm. 1 de quadrag. cap. 3; M. 55,265) et Iesum quasi hominem auxilio communi adhibito vicisse advertunt S. Amór. Thom. Alb. Cai. eumque vincere voluisse humilitate, non potentia et ostensione maiestatis docent S. Leo (serm. & cp. 3 1. c. 278), Hier. Gregorius (hom. in evang. 16; M. 76,1136) lans. etc. quia nos simul edocere voluit quam efficacia contra diabolum arma reposita essent in verbo Dei quod est gladius spiritus resecans cupiditates carnis et suggestiones diaboli. . Quid mirum, dicit S. Gregorius hom. 16 in evang. , si Iesus se a diabolo permisit duci qui se pertulit etiam ἃ membris illius crucifigi? Non est ergo indignum quod redemptor noster tentari voluit qui venerat occidi; tentationes nostras suis vincere voluit, sicut mortem nostram venerat sua morte superare. Itaque
4:5
v. 5 tunc assumpsit eum diabolus in sanctam civitatem et statuit eum super pinnaculum templi; daemonem specie visibili ad Iesum accessisse et suggestiones tentationesque eo quo narrantur modo i. e. externe esse peractas, etiam magis hac narratione efficitur. Quo enim modo, ait Maid. , sese per visionem. praecipitasset, aut quomodo eum non re vera sed falsa opinione praecipitatum angeli custodissent? Praeterea adverti debet, modum tentandi non potuisse esse nisi per externam suggestionem, per externum sermonem; daemon enim affectum Iesu vel sensus interiores non poterat excitare; « nam integram perfectionem Iesu dedecebat habere intra cogitationes aut phantasiae vel sensus motus adversus spiritum ; exteriores autem suasiones ad malum audire non dedecuit, ut illas vinceret » (Cai. sim. Salm. Mald. Suarez). Voce assumpsit, παραλαμθάνει, et statuit indicatur Iesum se diabolo permisisse transferendum et collocandum in pinnaculo i. e. in margine tecti, in fastigio tecti templi. Sicuti potestate angelica corpora moveri et'celerrime transferri possunt, ita Iesus permisit se subito collocari in alto templi fastigio. Quod aliqui imaginati sunt Iesum ductum esse pedibus et quasi iter instituisse cum diábolo, ridiculum videtur, et quamvis non sola voce παραλαμθάνει excludatur, tamen satis voce s(atuzt ἔστησε exploditur. lerusalem dicitur civitas sancta, utpote ἃ Deo delecta etideo in reverentia habita vel eo quod sanctum haberet templum (Euw/A.); erat enim centrum theocratiae, proinde singulari ratione ad Deum pertinebat et separata erat a regione procaverat et diabolus per confidentiam a Scriptura desumptam superatus erat; inde occasionem arripit, ut per praesumptuosam confidentiam eum superet adducto efficaci Scripturae testimonio (Jans.). Quare W Iesum in ea ponit conditione qua maximam illam fiduciam possit os- "n tentare; statuit eum in summo tecti templi fastigio, ex quo nullus exitus, effugium nullum patere videbatur; vel saltem indignum erat |. Filio Dei more hominis miseri ex loco illo altissimo caute et lente de- — :: scriptum est enim etc.; « sicut olim Deo detrahebat his verbis : quacumque die comederitis, aperientur oculi vestri, his ostendere volens ipsos deceptos et illusos fuisse nihilque beneficii accepisse, ita et hic idipsum indicans ait : te frustra filium vocavit ac dono te fefellit; - certe si non ita se res habet, ostendas nobis oportet te habere talem potestatem » (S. Chrys.) ; et quia Iesus ex Scriptura responderat, cum armis Scripturae eum aggreditur (4/5. Cai. ) more suo fraudulenter sensum pervertens. Docet enim psalmista pios Dei cultores a Deo protegi, ab angelis quoque muniri et custodiri in periculis et insidiis inimicorum ; nullatenus autem innuit illis adfore angelorum ministerium qui se ipsos temere vel petulanter periculis obiiciunt. Insuper persuadere velle videtur ac si illa verba vaticinium exprimerent de Iesu cuius impletioni ipse iamiam daret occasionem; « male interpretatur Scripturas diabolus » (S. Hzer.) exemplo praeiens quomodo verbis e contextu avulsis error suadeatur. Sed « falsas de Scripturis diaboli sagittas veris Scripturarum frangit clypeis Iesus » (S. Hier.), mansuete et sine ulla ostentatione respondens (S. CArys.) simulque dissimulans se esse Filium Dei; id enim reponit « quod a quovis pio homine responderi poterat et Scripturam male citatam alia Scriptura recte adducta seu clavum clavo retundit » (Ians.) v. Ἴ : rursum scriptum est : non tentabis Dominum Deum tuum; cf. Deut. 6,16. Mensura et norma eorum quae a Deo sperare possumus et debemus sunt divina promissa. Qui mensuram hanc vel praesumptione et audacia excedit vel pusillanimitate et diffidentia non attingit, Deum tentare dicitur eumque ad iram provocare (vide quae notavi ad ls. 7,12). Hic itaque tentare Deum est sese iniicere periculo temere, quasi experimentum capiatur, an Deus miraculo eripere velit (4/5.), qua praesumptione. ira Dei provocatur. | Plerique in hac téntatione diabolum voluisse ad vanam gloriam pellicere animadvertunt; suasisse id scil. diabolum, ut Iesus insigni miraculo per aerem descendens sese coelitus delapsum populo in area templi conferto manifestaret, quo facto. id eventurum esse, ut statim ab omnibus Messias et Filius Dei agnosceretur et applauderehumilitate officio suo fungi inciperet, verum statim maximo successu et insigni gloria. Haec quidem clare et distincte in textu non indicandentur. Est enim satis manifestum in prima et tertia. tentatione id egisse diabolum ut Iesus proprio marte a via divinitus sibi assignata recederet. Quare valde probabile est idem eum attentasse in secunda. Porro debet esse ratio peculiaris cur Iesum statuat in pinnaculo templi. . Si enim nihil aliud ageretur nisi tentatio ad praesumptionem, cur adduceret Iesum in urbem sanctam, cur ad templi fastigium? Prae- "eipitia sunt in illa quoque solitudine, in qua Christus per &0 dies deprophetico certum erat (Mal. 3,1); insuper vulgata erat opinio : Christus cum venerit nemo scit unde sit (Ioan. 7,97). Quare silesusin templi circuitum per aerem delatus descenderet, facile populo miraculorum ac portentorum cupido persuaderet ipso hoe mirabili volatu et descensu se esse coelitus missum. Ita facile explicatur, cur diabolus selegerit templum, cur prae omnibus aliis ad praesumptionem tentationibus. praecipitium ex templi fastigio suaserit. Igitur etiam hic Iesum ad id conatur perducere ut se ductui ac voluntati Patris subtrahat : si es. Filius Dei et Messias, eam elige viam qua statim magna omnium admiratione legatus agnoscaris divinus et tibi ingentem concilies gloriam! Messiae regi promissa erat dominatio in regna terrae (Ps. 2,8; 71, 8-11 etc.); quot autem laboribus et doloribus istud imperium sit acquirendum, in Isaiae vaticiniis declaratur (9,4; 50,8-8; 53,2-12). Hisce itaque voluntas Patris continetur. Modum facillimum ad eandem dominationem statim perüngendi diabolus suadet
4:8
v. 8 tterum assumpsit eum diabolus in montem. excelsum valde et ostendit ei omnia regna mundi et gloriam eorum; in montem se rapiendum diabolo permittit; in quem montem, frustra aliqui quaerunt et pro arbitrio vel Thabor vel Nebo etc. assignant; ipse mons Quarantana in deserto eiusdem nominis est satis eminens, unde alii hunc esse statuunt. Quomodo monstraverit omnia regna et gloriam eorum disceptant. Non sufficit dicere cum aliquibus (TAeoph. op. tmp. Alb. Dion. Cai. Mald. Calm.) diabolum digito demonstrasse regiones terrae : en hic est imperium Romanorum, hic Persarum etc.; nam hoc non est ostendere regna, multoque minus ostendere g/oriam eorum, luxum, opes, divitias, voluptates, pompam. Neque ad visionem internam et imaginationem cuncta referri possunt. Non enim decet diabolum immediate in sensus Christi internos operari et in iis per se imagines excitare; neque ad visionem mere internam convenit mentio assumptionis in montem. Quaré satius est dicere cum Sa; Bar. Lap. Tir. Coleridge diabolum ante oculos Christi effinxisse spectra seu species regnorum eorumque fastus et splendoris, voluptatum et gloriae easque species formasse et oculis Christi obiecisse ἐν στιγμῇ χρόνου in momento temporis (Luc. &,5). In montem autem Christum rapuit, quia ostensionem illam fictam a se voluit esse simillimam verae, quo facilius, ut sperabat, alliceret et deciperet;
4:9
v. 9 et dizit ei : haec omnia tibi dabo, si cadens adoraverts me; viam ei proponit brevissimam ac facillimam ad promissiones magnificas illas obtinendas, sed qua ad ingens crimen eum sollicitat seque ipsum prodit fastu et mendaciis turgidum. Haud: immerito censent etiam hac horrenda propositione diabolum conatum esse explorare sitne Iesus Dei Filius necne; unde se fingit filium Dei, dicit enim : quia mihi tradita sunt et cui volo do illa (Luc. &,6. Maid.) et adorationem . Soli Deo debitam pro se postulat. Sperat itaque si vere sit Filius Dei fore ut irritatus tanta tentatoris improbitate dicat se potius ab eo adorari debere suaque esse omnia quae ille tamquam sua polliceretur; vel si non sit nisi homo electus et favore Dei ornatus, fore ut magnificis promissionibus et oculorum concupiscentia et dominandi possidendique libidine superaretur et ita ἃ Dei gratia excideret, uti protoparentibus accidit (cf. lans. Bar.). Verum Iesus ita respondet, ut diabolus utraque exspectatione excidat, sed discat se suasque fraudes optime perspici
4:10
v. 10 vade satana , en audit se omnino cognosci! scriptum est entm : Dominum Deum tuum adorabis et illi soli servies; cf. Deut. 6,13. Suggestionem iterum reiicit eo modo quo quivis Dei cultor eam repudiare posset ; et cum diabolus adeo impudenter Dei adorationem ad se attrahere et divinum vellet expetere honorem, id facit quod antea non fecit, diabolum increpat eumque iubet e conspectu sese auferre (Euth.). lta simul exsistit vindex et assertor honoris Dei (op. mp. S. Thom. Ians.), dum iniurias sibi illatas mansuete tulerit. Et cum addat uU/i soit servies, etiam suggestionem diaboli confoditindependenter a Deo sibiprovidendi seque ductui divino subtrahendi. Profitetur itaque se omnino eo modo quo Deo placet munere suo functurum. Reiecto autem etsuperato diabolo ad victoris dignitatem et triumphum ostendendum (S. Hier. Rab. Thom.)
4:11
v. 11 angeli accesserunt et ministrabant ei; unus angelus suffecisset, sed ad testificandam excellentiam angeli mittuntur ministrantes famulatum exhibendo, etiam ut diabolus confusus et invitus videat revera Iesu praesto esse angelos ad opportuna servitia (Ca£.). Adam tentatione devictus ab angelis prohibetur ne redeat ad paradisum et arborem vitae , Christus victor angelorum famulatu honoratur. 118 Cliristus homo victoria parta angelorum ministerio reficitur et quem Pater esuriem sentire voluit hunc iam consolatione coelesti recreat amorem suum in Filium testificans. : "Tria igitur tentationum genera Christus subiit, quae gula, vana gloria, avaritia contineri plerumque dicunt (S. Chrys. Amr. Theoph. Euth. Dion. Ians. Coleridge etc.). Hisce capita tentationum comprehenduntur, quare S. CÁrys. notat & Luca dici omnem tentationem oonsummatam ; « nam haec mala innumera alia complectun- Aur, ventri servire, ad vanam gloriam quid agere, furioso pecuniarum amore teneri ». Tribus hisce tentationibus adnotant parentes quoque in paradiso esse tentatos et victos; quare Christum ut ruinam illam repararet in his tribus victorem exstitisse. Ita v. g. S. Gregorius : « antiquus hostis contra primum hominem in tribus se tentationibus erexit : ex gula tentavit, cum cibum ligni vetitum ostendit; ex vana gloria, cum diceret : eritis sicut dii; ex provectu avaritiae, cum diceret : scientes bonum et malum ; sed quibus modis primum hominem stravit, eisdem modis secundo homini tentato succubuit » (hom. in evang. 16,2. 3); similiter Raó. gl. ord. Pasch. Thom. 3 p. qu. &1 art. & Salm. Bar. Lap. aliique. Apposite quoque monent Salm. (t. & tract. 14) et Grimm (II p. 204) Israelitas in deserto iisdem tribus tentationibus tentatos peccasse. Atque Christum peccata , populi expiare et pro iisdem satisfactionem Patri praestare atque in universum personam populi in se suscipere etiam eo concluseris, quod 118 Scripturae locis tentationes singulas repudiat quibus illae populi tentationes in memoriam revocantur et in Deuteronomio consignantur. Cum enim vix ex Aegypto essent educti, mox murmuravit omnis congregatio filiorum Israel in solitudine quod occiderentur fame; en propter penuriam evadunt rebelles contra Dei gubernationem. Deus autem pro sua benignitate mittit manna (Ex. 16,2 seq.); idque in memoriam iis reducens Moyses dixit : afflixit te penuria et dedit tibi cibum manna, ut.ostenderet tibi quod non in solo pane vivat homo, etc. Deut. 8,3. Dein in Raphidim penuria aquae sunt afflicti; prae diffidentia tentaverunt Dominum dicentes : estne Dominus in nobis annon? et vocatum est nomen loci illius tentatio (Ex. 17,7) et Moyses postea eos monet : non tentabis Dominum Deum tuum sicut tentasti in loco tentationis (Deut. 6,16). Illi Dominum tentaverunt diffidentia conquesti quod Deus eduxerit ex Aegypto ut ipsos occideret in deserto, et prae incredulitate ac diffidentia spernebant gubernationem Dei ; diabolus Iesum ad praesumptionem provocat et ut praesumptione spernat ordinationem Dei. Iterato illi taedio itineris et laboris victi murmurabant contra Deum eumque tentabant (Num. 21,4 seq. 1 Cor. 10,9); simili modo diabolus incitat Iesum ut relicto labore viam seligat faciliorem. In regione Sinai populus lege accepta idololatra efficitur; « idololatria tentati sunt principes illi qui contra Moysen murmurantes desperarunt de promissionibus Dei et deos sibi fecerunt ex donis suis » (Saím.); ad quod delictum respiciens Moyses monet : Dominum Deum tuum timebis et illi soli servies, non ibitis post deos alienos (Deut. 6,13. 14). Deus populum suum eduxit in desertum, « ut affligeret te atque tentaret et nota fierent quae in tuo animo versabantur, utrum custodires mandata illius annon » (Deut. 8,92); populus succubuit, non custodivit mandata Dei, rebellavit contra dominationem ac gubernationem eius. Aliter Christus; exsistit victor, fugat tentatorem, voluntati Patris adhaeret. Unde de eo jam per Isaiam Deus gloriatur : servus meus es tu Israe! quia in te gloriabor (Is. &9,3); vocatur Israel, servus, quia populi qui noluit esse servus Domini, personam gerit,'-eius peccata expiat, pro eo satisfacit (cf. Is. 53,5 seq.). Christus vincit diabolum, ut nos quoque eum vincere possimus; ' quod dicit : confidite, ego vici mundum, aequa ratione hic valet. Quare merito monent Christum nos docuisse rationem modumque victoriae. Ex triplici enim fonte omnes exsurgunt tentationes : omne quod est in mundo concupiscentia carnis est et concupiscentia oculorum et superbia vitae (1 Ioan. 2,16), iam in triplici hoc genere, gula, avaritia , superbia, Christus se tentandum permisit. Voluit autem tentari, ut S. Thomas docet vestigia relegens Patrum (3 p. qu. &1 art. 1): primo ut nobis contra tentationes auxilium ferret; iustum quippe suis tentationibus vinceret, sicut mortem nostram venerat sua morte superare; secundo propter nostram cautelam, ut nullus se aestitnet securum etimmunem a tentatione; unde post baptismum tentari voluit, αἱ disceremus tentationes insurgere, postquam accesserimus ad Dei servitium (sim. S. Chrys. Theoph. Euth. Hil. Ambr. Alb. elc.). Tertio dedit nobis exemplum qualiter tentationes vincamus ; quarto fiduciam nobis largitur de sua misericordia; scit enim compati, quia ipse est tentatus per omnia pro o similitadine absque peccato (Hebr. 4 45). Addit Jans. Christum tentari voluisse, priusquam evangelicum munus aggrederetur, quo doceret tum demum hoc negotium recte obiri posse, cum quis prius probatus variis tentationibus superior omni concupiscentia voluptatis, honoris, divitiarum fuerit ; et similiter Maid. Salm. Bar. Coleridge; vide quoque S. Augustinum in ep. Ioan. ad Parthos tract. 9 n. 14; M. 35,1996 seq.; de Civ. Dei 9,91. S. Lucas 4,5 secundo loco refert tentationem in monte excelso et tertio loco tentationem in pinna templi. Uter ordo revera contigit? Cum S. Lucas profiteatur se ex ordine scripturum esse χαθεξῆς 1,3 quae vox non ordinem qualemcumque, sed temporis seriem ac successum designat , et cum alias quoque manifestum sit Matthaeum seriem rerum ac temporis ordinem non observare, observare autem Lucam, pronum est opinari Lucam rem referre prouti gesta sit. Ita iam gl. ord. : « Matthaeus non secundum ordinem historiae, sed secundum tentationem Adae prosequitur, Lucas vero ut res gesta est » et similiter S. Pasch. Alb. et ex recentioribus Lucam ordinem rei gestae referre censent ReiscAl , Coleridge, Grimm, dum alii id de Matthaeo existimant, v. g. Dion. Suarez 3 p. disp. 29 sect. 4 n. 4, Mald. Sylv. Bar. Schanz, Arn. Fil. Keil. Pro qua sententia iam Suarez urget dici v. 8 iferum assumpsit eum diabolus in montem. Sed haec ratio rem non evincit. Significationi enim et usui πάλιν omnino satisfit, si dicitur ea particula solum aliam annuntiari tentationem vel continuationem tentationis designari, quasi diceres porro; cf. Matth. 5,33; 13,44. 45. 47; 18,19; 19,24; quare non necessario secunda vel repetita assumptio enuntiatur, sed alia tentatio. Si triplex illa concupiscentia consideratur (carnis, oculorum, superbia vitae) gulae, vanae gloriae, avaritiae, fatendum erit potius ordinem Lucae ex internis rationibus commendari et in eo cerni gradationem, cum tentatio gulae et avaritiae spectet ad bona ordinis inferioris, tentatio vero superbiae et ambitionis ad bona altiora. Et proh dolor, nonnunquam ii qui voluptates carnis et divitias generose calcarunt, superbia et ambitione misere cadunt. Atque eo ordine exhiberi gradationem, facile quoque ex verbis S. Thomae 3 p. qu. 44 art. 4 probatur: dicit enim de ordine Matthaei : secundo processit ad id in quo spirituales viri quandoque deficiunt; tertio perduxit tentationem ad id quod iam non est spiritualium virorum sed carnalium, scil. ut divitias et gloriam mundi concupiscant usque ad contemptum Dei. Proinde secundum 8. Thomam prima et tertia tentatio pertinet ad carnales, secunda ad spirituales; itaque ordo et gradatio potius habetur apud S. Lucam. Neque poterit negari verbis Christi non tentabis Dominum Deum tuum aeque bene posse diabolum prohiberi ab ulteriore tentatione, atque illis : vade Satana. Alii utriusque evangelistae ordinem ita esse selectum existimant, ut omni hominum generi sit consultum; interdum enim vanam gloriam prae- Modum synopticorum delineasse videtur S. Petrus : incipiens a Galilaea post baptismum quod praedicavit Ioannes etc. (Act. 10,37), In commoratione et praedicatione quam Christus diu in Galilaea habuit oraculum propheticum impletum esse Matthaeus ostendit; dein exsequitur quomodo Christus sibi discipulos seligens regni sui initia condat. Cum secedat in Galilaeam propter invidiam Iudaeorum et ex Galilaeis seligat discipulos, iam satis manifestatur in ipsa Iudaea opus Christi impediri. | Haec quae evangelista v. 19 seq. narrat, intervallo satis longo separantur a v. 11. Id ipse duobus indicat; prius enim tempus assignat, postquam Ioannes baptista in carcerem erat missus. Quare post baptismum et tentationem omnia illa à Matthaeo omissa sunt quae referuntur Ioan. 1,19-54,554 et de eo itinere in Galilaeam hic mentio fit, de quo Ioan. 4,1-3 narrare incipit. Dein idem elucet ex voce secessit ἀνεχώρησε in Galilaeam, quae vox dicit sese recipere, et quidem plerumque in locum tutiorem, magis occultum, vel ἃ turba et tumultu sese retrahere et in locum quietum secedere; cf. 9,14. 92; 9,94; 19, 15; 15,13; 15,91. Marc. 3,7. loan. 6,15. Act. 23,19; 26,31. Iam ex deserto et solitudine nemo dicitur sese recipere quasi in regionem magis quietam in Galilaeam; quare ipsa dictione patefit Christum ex Iudaea, in qua regione ei iam insidiae parabantur vel saltem tumultus quidam et invidia in eum excitabatur, secessisse ut in regionem magis tutam in Galilaeam. Id quod quam maxime convenit ad loan. &,1, in quo invidia pharisaeorum Christus motus dicitur ut relinqueret ludaeam. Haec autem maxime in eum versa est, postquam prior eorum adversarius, qui in vitia eorum graviter invehebatur (3,7) in carcerem írusus ad silentium erat redactus. Refertur itaque hic secunda eius post baptismum profectio in Galilaeam et bene notat S. Aujustin : « intelligitur hos tres evangelistas non Ioanni evangelistae contraria narrasse, sed praetermisisse primum Domini adventum in Gálilaeam posteaquam baptizatus est, quando illic aquam convertit in vinum; tunc enim nondum erat traditus Ioannes » (cf. Marc. 1,14. Luc. 4,15. Ioan. 3,25) atque idem adnotant Bed. Rab. Alb. Recessit autem Christus, ut S. Chrys. notat, ludaeorum invidiae paululum concedens et, prout S. Pasch. addit, iam exemplo suo docens quod postmodum tradidit : si vos persecuti fuerint in una civitate, fugite in aliam (Matth. 10,23). Cum Galilaea magnam partem ἃ gentilibus inhabitaretur, Christus e Iudaea recedere coactus jam portendit regnum a ludaeis reiectum transiturum ad alios. Quare advertit S. CArys. : « tu mihi perpendas velim quomodo gentes aditurus a Iudaeis semper occasiones accipiat » (sim. S. Thom. Lap.). Galilaeae tetrarcha erat Herodes Antipas, qui baptistam in carcerem: coniecerat; Itaque cum Christus secedat in Galilaeam, pharisaeorum insectationes et invidiam declinat ; « in propria venit et sui eum non receperunt » ; Herodem nihil moliri neque multum curare de iis quae in rebus religionis fierent nisi a pharisaeis incitaretur, ex eius indole satis certum erat. Quod dicitur v. 13 χαταλιπὼν τὴν Ναζαρά vi vocis significare potest vel urbe praeterita, omissa, neglecta scil. quoad habitationem (Ca:. Lap. Schegg, Keil) sicut iam Euth. habet « παραδραμών, tunc enim non est ingressus Nazareth » vel eo sensu, ut prius ingressus sit urbem et tum ab ea se contulerit Capharnaum. Ex narratione autem Lucae $,16-30 de reiectione Christi a Nazarethanis facta quae res Matthaeum latere non potuit, sequitur hac notione vocem esse capiendam. Atque pro praedicatione Christi Capharnaum civitas multo magis erat opportuna quam Nazareth. Civitas quippe erat opulenta, commercio frequentata et concursu quoque alienigenarum, sita ad septemtrionalem partem lacus Genesareth, haud longe ab ostio Iordanis in lacum; magna itaque offerebatur facilitas in regiones vicinas faciendi itinera terra navique et ex ipsa urbe propter hominum concursum et commercia fama Christi facile spargebatur longe lateque. Urbs in libris vet. test. non nominatur; etiam post Christum mox a pristino splendore (Matth. 11,93) defecisse videtur, cum Iosephus semel solum χώμην commemoret ζεφαρνώμην λεγομένην (vita n. 72); praeterea in regione Gennesar fontis mentionem facit uberrimi qui Capharnaum ab indigenis appelletur (bell. iud. 3,10. 8). Recentiores disceptant, utrum Tell*Hum an Chan Minye hodie locum illius urbis designet !. Apud Syros et in eni 32» vicus Nahum appellatur, quod nomen alii domum consolationis (TAeopA.) interpretantur; S. Hter. ad 11,294 explicat villam pulcherrimam (aw; vel aw). Vocatur maritima, παρα- θαλασοία, i. e. quae ad lacum Genesareth, ad mare Tiberiadis sita erat. Addit evangelista praeterea regionis descriptionem ex historia populi anteacta : in finibus Zabulon et NepAthalim in ea regione in qua olim tribus Zabulon et Nephthalim erant conterminae, proin in confinibus Galilaeae inferioris et Galilaeae superioris; cf. Ios. 19,10 seq. 27. 3&. Haec autem monet evangelista, quo animos melius praeparet ad oraculum rite percipiendum. Neque enim casu factum est, ut ea in regione Christus, lux mundi, lux vera (loan. 1,9; 8,19; 12,46) diutius moraretur et doctrinam suam praedicaret. Nullo itaque pacto offensioni esse potest quod Christus in Galilaea, regione eo tempore ab aemulatoribus legis propter cohabitationem gentilium despecta, diu versabatur ibique (utpote a Iudaea recedere coactus) praedicationem suam regnique sui exordia instituebat; immo id legationem eius divinam maxime commendat, quia iam Isaias praedixerat in ipsa ea regione fore ut lux messiana effulgeret. Oraculum recitatur (paucis verbis omissis) secundum textum hebraicum 15. 8,23 et 9,1. Primo designatur regio in v. 15, dein in v. 16 ex aequo populus ibi habitans, per modum appositionis seu declarationis; regio illa i. e. populus vidit lucem magnam. Cum in graeco constanter legatur ὁδὸν θαλάσσης, debet ὁδόν explicari modo adverbiali, uti hebr. 331 quandoque adhibetur, versus, in via ad mare; quareterra Zabulon et Nephthali accuratius determinatur quatenus ea praesertim regio spectatur quae est versus mare i. e. versus lacum Genesareth , uti bene iam explicat Theoph. πρὸς τὴν ὁδὸν τῆς θαλάσσης χειμένη et Maid. versus mare, dum Euth. οἱ κατὰ τὴν ὁδὸν... οἰκοῦντες. Dein regio (rans Iordanem, in ripa orientali Iordanis , nominatur, in qua regione Christus saepius quoque versabatur; demum Ga//aea gentium, novia 5*53 Is. 8,23, proprie circulus gentium, regio potissimum a gentibus inhabitata, quam vocem iam LXX verterunt Γαλιλαία τῶν ἐθνῶν. Galilaea intelligitur superior, contermina Syriae et Phoeniciae, Galilaea ἡ ἄνω (losephus, bell. iud. 3,3. 1) et 1 Mach. 5,15 Galilaea ἀλλοφύλων. Regione descripta ipse populus v. 16 in qua sit conditione declaratur. Et apud Isaiam quidem proxime exprimitur conditio populi rebus angustis afflicti, servitute oppressi et miseriis obruti, quia ea regio bellis syria- cis fuit multipliciter attrita et praesertim a Theglathphalasar incolis | spoliata (cf. & Reg. 15,29. 1 Par. 5,26). Sed ei regioni primo tempore : oppressae et despectae promittit propheta postea, ultimo tempore lucem magnam. Lucem autem intelligi messtanam , apud prophetam jam certissime constat ex iis quae 5,5 et 7,14. et 8,10 exposuit et ex iis quae statim 9,5 seq. subdit ; praeterea Isaias Messiam saepius lucis nomine designat 49,6; 49,6; 60,1-3. 19; vide meum Comment. in Isaiam I p. 218 seq. Cum ex indole vet. testamenti calamitas et miseria poena sit ME impietatis ac defectionis a Deo, tenebrae et umbra mortis iam apud ^ . . prophetam etiam miseram conditionem morum religionisque satis v indicant. Quare dictiones hae apte accipiuntur de tenebris errorum b impietatisque quibus regio illa erat immersa (S. Chrys. Theoph. | Euth.); quare etiam sedere dicuntur i. e. tenebris undique comprehensi nullum edere possunt conatum eas dispellendi vel ex eis emergendi, quiescunt ibi infixi (S. CArys. Alb.). Neque incongrue umbram mortis! exponit Aib. : « tenebrae enim exteriores quae sunt in inferno umbras suas proiiciunt in hanc vitam et hae umbrae sunt tenebrae interiores ignorantiae et obscuritatis peccati » et Ca. : « sicut umbra est velut vestigium illius euius est umbra, ita umbra mortis velut vestigium est mortis; et proprie significat terrores et horrores mortis et per metaphoram transfertur ad mortem animae et internae animae tenebrae, ignorantia et peccata, vocantur hic ad litteram umbra mortis, tamquam mors ipsa sit aeterna damnatio qua sine spe vitae anima mortua est ». Quam maxime miseris Ktaque orta est lur; indicatur munus Messiae qui ut medicus infirmis opem affert, indicatur gralia eius praeveniens et immerentibus oblata, ut Theoph. notat ad orta est : « non enim quaesivimus illam nos, sed illa apparuit nobis quasi nos quaerens ». | Quale lumen ipsa lux, Messias, illis afferat, paucis declarantur v. 41 exinde , ἀπὸ τότε, non quasi antea Christus nullo modo in Iudaea praedicasset, sed dictio refertur ad v. 13 et designat initium praedicationis in Capharnaum et confiniis; coepit praedicare χηρύσσειν qua voce sollemnitas quaedam et legati auctoritas exprimitur, velut : esse praeconem et facere praeconium. Incipit, ut S. Chrys. notat, ab annuntiatione bonorum, a salute, nihil addens minarum, et si quid t. Hebraicum ΠΊΘΟΥΣ veteres (LXX, Aq. Sym. Theod. Hier. Chald. Syrus) explicant yt duri est in resipiscentia et poenitentia, « amaritudinem radicis dulcedo pomi compensat, pericula maris spes delectat, dolorem medicinae spes salutis mitigat; qui desiderat nucleum, nucem frangat; similiter is poenitentiam agat, qui vult adesse bono » (ZacAartas chrysopol. ; M. 186,111). Ab eodem praedicationis argumento incipit quo loannes; vide ad 3,9; unde ostendit suum prooemium fuisse loannem (Ewuth.), se fuisse qui in voce Ioannis clamaverit (g/. ord. S. Pasch.) et ut confirmet praedicationem loannis et ad exemplum nostrum , ut non dedignemur inchoata ab aliis minoribus bona prosequi (S. Thom. Cai.). Verba usurpans baptistae munus suum ab humilitate quoque auspicatur, non a quodam portento, uti diabolus suaserat (Schanz) et sua quoque auctoritate docet viam ad regnum messianum non esse fiduciam illam pharisaicam neque pompam neque cladem hostium, sed mutationem morum; proinde statim exspectationi iudaicae regni terrestris indolem opponit regni sui spiritualem, ablationem peccatorum, prout saepissime apud prophetas instauratio theocratiae sanctitate praestans delineatur. Tales autem esse non posse pharisaeos et sacerdotes, principes synagogae veteris qui super cathedram Moysis sedent, satis iam ostensum est iis quae ἃ baptista dicta sunt (3,7-10. Ioan. 1,96) et iis quae Christus in templo et in Iudaea expertus est (loan. 2,18 seq. 94; 3, 19 seq. &,1-k&). Seligit Galilaeos, viros simplices, duris laboribus assuetos. Narrari in v. 18 seq. non primam, sed secundam invitationem ; patet ex iis quae Ioan. 1,37 seq. narrantur. Prius enim loannes et Andreas et Simon Iesum cognoverunt iuxta lordanem, antequam Iesus prima vice post baptismum iret in Galilaeam , eum etiam postea saepius secuti sunt, Δί nondum ei inseparabiliter cohaerebant (cf. S. Augustinus , de cons. evang. 2,17. 81; S. Chrys. Euth. Theoph. etc.). Unde discimus quomodo Christus suos discipulos paulatim ad altiora adducat. Nunc enim postquam iam diutius cum ipso con versati sunt et etiam in Cana Galilaeae et in Iudaea quoque testes fuerunt eorum quae Christus fecerat (Ioan. &,&5), ad arctiorem sequelam invitantur. Mare Galilaeae vel etiam mare Tiberiadis (loan. 6,1; 21,1) vocatur lacus Genesareth ; etiam in vet. test. appellatur c mare, Num. 35,11. Ios. 19,3; 13,27. Referente losepAo (bell. iud. 3,10. 7) lacus erat stadiorum quadraginta latitudine patens et praeter totidem centum aliorum longitudine! , aquae dulcis e& maxime potabilis. Eius regionis amoenitatem οἱ fertilitatem Iosephus 1. c. 8 magnis effert laudibus : « Gennesar autem lacum praetendit eiusdem nominis regio, natura simul et pulchritudine admirabilis; nullam enim ipsa arborem pro ubértate recusat atque omnigenas plantaverunt agricultores, aerisque temperies etiam diversis est accommodata; nam et nuces... | magna crescunt copia, ubi etiam palmae quae calore vigent iuxtaque "i" [85 ficus item et oleae quibus aura mollior designata est... neque /.^ . | modo alit praeter opinionem poma varia, sed et diu conservat; nam | et omnium praestantissima, uvas sane et ficus, per decem menses 3 1. C. . Φ . . ." . sine intermissione suppeditat, ceteros vero fructus per totum annum -.. . eum illis consenescentes ». 5 .. Monet S. Thom., uti olim fratres, Moyses et Aaron, sint a Deo electi et missi ad populum liberandum, ita fratres quoque ad 'Chrisü discipulatum vocari. Simon, cui Christus statim ab initio dignitatem annuntiaverat : tu vocaberis Cephas (quod interpretatur Petrus, loan. 1,42) et Andreas. Cur fratres vocati sint, pie meditantur Euth. : « tum quia convenit fraterno modo gubernare, tum quia fraterno modo sapere oportet eos qui a Christo docentur » et S. Bruno : « 0 felix militia quae ex fratribus colligitur , quibus omnibus est cor unum et anima una »! lllitterati autem eliguntur et mittuntur ad praedicandum, ait S. Hier., ne fides credentium non virtute Dei, sed eloquentia atque doctrina fieri putaretur. Viros seligit simplices, laboribus deditos, « quo significaret maxime se delectari humilibus eosque evangelio esse capaciores prae his qui ob humanam sibi placent sapientiam ; deinde ut sapientes huius mundi confunderet atque ; '- evangelicae veritatis vim magis comprobaret, dum humanae vel potentiae vel sapientiae mundi conversio adscribi non posset » (Ians.). Ait illis
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v. 19 venite post me i. e. me sequimini, mihi adhaerete, - . tamquam discipuli mecum versamini. Discipuli enim rabbinorum fere continuo comites magistrorum esse solebant. Quia Simon et Andreas jam antea Christo se addixerant, nunc ad arctiorem magisque continuam sequelam invitantur. Invitantur autem promissione et blanda et magnifica; blanda ob lusum verborum, magnifica quia de hominibus ad salutem ducendis agitur : et factam vos fieri piscatores hominum; nam, ut S. Hil. notat : « in piscatorum electione ex hominum arte futuri eorum officii opus proditur, ut piscibus e mari, ita hominibus deinceps e saeculo in locum superiorem, id est, in lumen coelestis habitaculi protrahendis » ; atque simili verborum lusu etiam de Davide legimus : sustulit eum de gregibus ovium, de post fetantes accepit eum pascere Iacob servum suum (Ps. 77,70. Maid.). Dicit itaque Christus : commutabo vestrum officium in maius , faciam, « quia frustra laborat praedicatio exterius, nisi adsit interius gratia redemptoris; non enim virtute sua trahebant homines, sed operatione Christi » (S. Thom.). Continetur autem , sicut Ajb. advertit, « promissio officiorum, quae tamen non statim iniunxit, quia adhuc instituendi erant per doctrinam et perficiendi per virtutem et exercitandi per probationem operationum et tentationum ». Quam potens sit invitatio Christi vel potius quam potentem gratiam voci externae adiunxerit, declaratur
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v. 90 continuo relictis retibus secuti sunt eum ; « perpende illorum et fidem et obedientiam ; etenim in medio opere (scitis autem quam avida res sit piscatio) illum iubentem audientes non distulerunt neque cunctati sunt, non dixerunt : reversi domum propinquos alloquemur, sed relictis omnibus secuti sunt, quemadmodum et Elisaeus fecit cum Elia. Talem scil. Christus obedientiam quaerit ἃ nobis, ita ut ne momento quidem temporis differamus » (S. Chrys.). Quamvis non dicere possimus cum S. Gregorio (hom. 5 in evang.), illos secutos esse Dominum quem nulla facere adhuc miracula vidissent, a quo nihil de praemio aeternae retributionis adhuc audissent, tamen eorum fides et obedientiae promptitudo magnopere est commendanda. Atque, ut A/D. dicit, tria notat evangelista in eorum obedientia : velocitatem, facilitatem seu expeditionem (relictis retibus) et perfectionem quae est in sequendo. Neque eorum laudi quidquam detrahitur ex eo quod pauca reliquerunt. Nam, verba sunt S. Gregorii l. c. , « hac in reaffectum debemus potius pensare quam censum ; multum reliquit qui sibi nil retinuit; multum reliquit qui quantumlibet parum totum deseruit; multum ergo Petrus et Andreas dimisit, quando uterque etiam desideria habendi derelinquit; multum dimisit qui cum re possessa etiam concupiscentiis renuntiavit » similiter Bed. Raó. Alb. Thom. etc. En, quantopere Christus pro sua maiestate dominus est et rex animorum! Eadem potentia et benignitate ad se vocat alios duos fratres, Iacobum οἱ Ioannem, filios Zebedaei v. 21. loannes est ille discipulus quem diligebat Iesus, qui antea discipulus fuerat baptistae et ab ipso ad Iesum erat amandatus simul cum Andrea (loan. 1,35 seq.). Petrus, loannes eiusque frater lacobus (maior) discipuli Iesu erant Domino maxime familiares; cf. Matth. 17,1; 26,37 ; Marc. 5,37 ; 13,3. Luc. 8,51 etc. — In hisce fratribus etiam maior describitur promptitudo et renuntiatio, cum etiam patrem reliquerint animis pariter expeditis, ut statim Dominum sequerentur v. 22. Bar. Lap. Tir. Lamy, Reischl, Grimm (1I p. 582), Cornely, Meschler, Fillion. Rem scil. succincte narrari apud Matthaeum, explicatius apud Lucam ; apud utrumque aliqua omitti, alia narrari, quae tamen facile in unam narrationem integram conflari possint. Atque ita iungi debere, cum fieri nequeat, ut bis relictis omnibus secuti sint Dominum. In quam rem Zap. : « neque verisimile est eos semel plane pleneque vocatos et Christum secutos rursum ab eo defecisse et quasi apostatasse, ut tertio apud Lucam vocari debucrint ». Obiicit quidem Cai. non dici relictis omnibus , sed solum retibus; proinde apud Lucam demum relictis omnibus eos plene adhaesisse Domino. At dubito valeatne explicatio. Invitatio vel monitio Christi ts universum profertur; si retium mentio fit, id ex re ipsa explicatur cum in eis essent occupati; neque tamen intelligi sola retia esse relicta sequitur ex v. 22. Qui ad sola retia rem referunt, potius ridiculum illud consectari videntur, eos non ita secutos Iesum, ut retia secum asportarent. Idem quoque dici potest contra eos qui Luc. $,1 seq. alteram et apud Matth. tertiam vocationem statuunt. | Varii modi narrationes inter se conciliandi propositi sunt. Inter eos commendatur modus quo in eodem eventu alia ab altero enarrata, alia ab altero omissa dicuntur, ita ut ex duplici narratione series quaedam efficiatur eventuum ad unum convergentium, scil. ad sequelam Domini. Quem modum /ans. sequitur priore loco et Bar. praefert : « primum vocavit Dominus Petrum et Andream ; deinde Iacobum et loannem, ut narrant Matthaeus et Marcus ; interim socii piscatores qui in cymbis eorum remanserant descenderunt, ut ait Lucas, a cymbis et lavabant retia. Dum vero turbae irruerent in Christum, naviculam ascendit Petri etc. ; tum in altum ducere iubet; paret Petrus etc., denique miraculo stupefacti Petrus, Andreas, lacobus, Ioannes subductis ad terram navibus, ut iam coeperant, relictis omnibus Christum secuti sunt ». Tamquam maximus prophetarum describitur Iesus proposita doctrina cap. 5-7 et enarrato omni genere miraculorum cap. 8-9. Tamquam huius partis prooemium vel quasi compendium aut inscriptio considerari possunt v. 23-25. Primo loco S. Matthaeus Christum describit caput prophetarum, qui annunfiatus est ut lux gentium, cuius legem insulae exspectent (Is. &2,&. 6; 49,6) qui sit. dux et praeceptor gentibus (Is. 55,&). Et sicut propheta suam a Deo legationem et missionem veris probavit iniraculis, ita Christus, caput prophetarum, tot ac tanta patravit ad confirmationem suae missionis ac doctrinae, quot nullus alius prophetarum. Insignem autem multitudinem miraculorum tempore messiano fore iam Isaias quoque salis indicarat 35,5. 6. Quam aptissime igitur Matthaeus narrationem suam incipit a Christo praedicante et doctrinam miraculis confirmante. Ita enim Iesum esse Messiam promissum docet et demonstrat atque simul doctorem describens aperte monet indolem regni messiani esse spiritualem, rei totius cardinem verti in morum emendatione, revocandos esse animos a vana regni temporalis exspectatione. Discipulorum vocatione adumbrata Christus suo ostendit exemplo, quomodo hominum piscatorem esse oporteat. Uti apud reges consuetudo est prodeundi ad bellum congregato exercitu, ita Christus vocatis discipulis procedit ad pugnandum contra diabolum per officium praedicationis (op. ?mp. Thom.) : ctrcuibat totam Galilaeam, quibus verbis iam maxima eius sollicitudo describitur, ut S. TÀom. notat « quia non quaerebat propriam quietem et quia non erat acceptator personarum , terrarum vel villarum, sed ctrcuibat totam Galilaeam », docens 1n synagogis eorum i. e. palam, in loco publico ac sollemni (Euth. Alb.). Post exsilium synagogae frequentes erant; unumquodque oppidum Palaestinae tempore Christi synagogam habuisse certum videtur; in maioribus urbibus plures quoque erant (Act. 9,9. 90), immo si talmudistis esset fides adhibenda , in lerusalem &60 vel etiam 480 synagogae exstitissent. Eo loci conveniebant Iudaei diebus sabbati et festis diebus, ut orationes publicas peragerent lectionem legis et prophetarum audirent et eorum quae lecta erant explicationem ! 1. Inde partitiones illae in pentateucho hebraeo nomine parascharum, et partes quae ex acciperent; ad quam explicationem vel adbortationem faciendam . quicumque erat vir probus ac peritus invitari potuit (cf. Luc. 4,16; 6,6; 13,10. Act. 13,15; 15,91); de qua re plura apud ScAürer, Geschichte des jüdischen Volkes im Zeitalter J. Ch. II p. 376 seq. — In synagogis igitur Christus ita docuit ut ex lectione facta occasionem . captaret adhortationis et suae doctrinae proponendae. Lectionis explicatio vel adhortatio vocabatur v1, qui eam faciebat 11, isque in loco elatiore sedere solebat. : Sed praeter hoc docendi munus quod a more et consuetudine ordinarium appellari potest aliud quoque exercebat et praedicans evangelium regni i. e. non solum in synagogis docebat, sed praeterea publice aliis in locis variisque temporibus tamquam praeco, legatus sollemnitate quadam coelitus missus, κηρύσσων, annuntiabat nuntium bonum ac salutarem regni eius quod Pater coelestis iamiam erat instituturus; de evangelio vide p. 21; de regno vide ad 3,2. Hanc suam missionem novamque doctrinam confirmat hominibusque persuadet miraculis quibus apertissime constabat Deum esse cum illo eumque et doctrinam eius approbare; « a signis incipit, ut credantur quae docet » (Theoph.); « ideo credebatur veritatem praedicare , quia poterat facere virtutes » (op. imp.). Atque bene notat S. Chrys., sicut Deus varias aetates historiae sacrae signis tamquam pignoribus suae potentiae illustraverit tempore Noe, Abraham, legislationis sinaiticae, ita etiam aunc novum et excelsum institutum induci signorum multitudine et praestantia : et sanans omnem languorem, πᾶσαν νόσον; est autem νόσος ἡ χρονία παρατροπὴ τῆς τοῦ σώματος ἕξεως (Euth.) et omnem infirmitatem, μαλακίαν, quam Euth. definit : ἀρχὴ χαυνώσεως σώματος, προάγγελος νόσου. Iis autem signis locutionem et testimonium Dei contineri Israelitae historia sacra satis erant edocti; insuper cum exspectatio Messiae eo tempore vigeret, cum Ioannes baptista eum annuntiasset, cum annuntiatio regni vel regni caelorum non posset non intelligi de regno messiano, in ipsa quoque signorum multitudine eum debebant praesentem intueri quem in prophetis legerant, ut S. H;/. loquitur. Non omittunt veteres interpretes adnotare, quomodo Christus sedula bac per Galilaeam praedicatione et profectione suo exemplo doceat studiosos impigrosque esse debere magistros in verbi Dei praedicatione atque circuire non partem sed totam quae ipsis credita sit plebem et sedulo quaerere quibus opem ferant (Bed. Rab. gl. ord. Pasch.). Iam generali quadam ratione, uti pro hac narratione succincta qua solum sequentia praeparentur opus est, effectus describitur praedicationis et miraculorum (S. Thom. Cai.)
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v. 9& et abit opinio etus Iudaea quoque et Phoenice pertinebant (Schegg, Schanz, Weiss); ceterum in Syria multi Iudaeorum incolebant, praesertim in urbibus maioribus, Damasci, Antiochiae etc, Quanta fide in Iesu potentiam et quanta persuasione eius benignitatis fuerint imbuti, declaratur et obtulerunt ei omnes male habentes οἷο. ; tormenta , βασάνους δὲ λέγει τὰς ἀπὸ τῶν νόσων ὀδύνας (Euth.), proin morbi graviores ac molestiores designantur ; obtulerunt ei obsessos a diabolo. Frustra recentiores quidam protestantes δαιμονιζομένους dici contendunt solum ex vulgi opinione, quippe qua omnis morbus insolitus et vehementior, uti insania, epilepsis, rabies, melancholia, contractio membrorum , os mutum aliaque ad daemonem auctorem et effectorem sint relata. Nimis enim apertum est in sacris litteris eos describi qui vere a daemone obsessi sunt eosque ab aliis aegrotis clare distingui. Nam Christus ipse dat apostolis potestatem eiiciendi daemones quae a potestate morbos sanandi distinguitur verbis expressis (10,8. Marc. 3,15; 6,13 ; 16, 17); daemones in hominibus habitantes loquuntur, confitentur Christum, petunt ab eo ne expellantur et Christus comminatur spiritui immundo, docet genus hoc non eiici nisi per orationem et ieiunium (cf. 8,98 seq. 17,20. Marc. 3,11. Luc 8,29 etc.). Idem apertissime sequitur exstitisse et daemoni talem potestatem etiam hodie adhuc quandoque concedi, cerlis constat testimoniis tum ex scriptis Patrum tum ex litteris eorum qui inter gentes evangelium annuntiant et ex iis ipsis quae non semel inter ipsos Christianos acciderunt. Quare si illi negant obsessos tempore Christi quia neque antea neque postea eiusmodi que ignorant. Vocantur /unatici qui morbo comitiali, epilepsi, laborabant, qui pro ratione lunae plus minusve eo morbo vel quadam mentis alienatione et furore corripiebantur; paralytic? , qui paralysi 1. e. nervorum remissione vel resolutione laborant, quasi enervati, membris corporis plane debilitati et capti. Quaerunt S. CArys. Euth. Theoph., cur Christus non, uti alias solebat, fidem ab iis quos curabat postulaverit. Sed id hoc loco quaeri minime oportet; evangelista enim solum conspectum quendam generalem proponit earum rerum, de quibus postea singula quaedam et particularia refert; in quam rem bene observat S. Pasch., ea quae hic de miraculis non sint litteris commendata ex iis esse intelligenda quae postmodum per partes enarrentur. Christus sese ostendit medicum animorum praedicatione, medicum corporum curationibus; ita simul probat se esse qui damnum et animis et corporibus per Adamum illatum sit reparaturus. Praecipue autem, ut S. Chrys. advertit, morbos animi vult curare; mala enim corporis curat, ut animorum mala expellat. Subsidia ministrat temporalia, ut homines pertrahat ad regnum (g/. ord.). Veteres interpretes hisce sanationibus figurari curationem animorum saepius notant morbosque mystice quoque explanant; « tunc curati sunt daemoniaci, id est, gentiles ad fidem conversi idola relinquebant; nec non lunatici et paralytici sanati sunt, id est, instabiles et per varios errores nutantes confortabantur » (Bed. sim. Rab. Pasch. Alb. Thom. Lap.). Haec verborum accommodatio nequit reprehendi. At ab omni interpretationis norma longissime recedunt aliqui recentiores rationalistae, uti Volkmar (Marcus und die Synopse der Evangelien), qui hanc mysticam veterum interpretationem tamquam litteralem et unice veram venditant non agnoscentes in 115 sanationum narrationibus nisi involucra et symbola, quibus exprimatur morbos animorum, errores, malas concupiscentias, idololatriam doctrina Christi esse remota. Quanta populi commotio per universam regionem praedicatione et miraculis Christi facta sit, perspicue declaratur v. 25; decapolis, regio decapolitana , uti nomen dicit, erat societas decem urbium in parte aquilonari Palaestinae, integra fere trans Iordanem, in quibus urbibus genüles habitabant sed permulti quoque Iudaeorum; (rans lordanem appellatur Peraea (cf. v. 15), regio in orientali parte lordanis a monte Hermon usque ad Arnon fluvium. Undique igitur, ex Iudaea et Galilaea, ex Peraea et regione decapolitana, proinde Iudaei et gentiles, nobiles (ex lerusalem) et plebeii, certatim ad Christum confluebant. Scythopolin, Gadara, Hippon, Dion, Pellam, Galasam, Canatham. Ad quam enumerationem notat LigAtfoot (vol. II, Ultraiecti 1699 p. 4477) : impar congressus videtur Damasco et Philadelphiae, μητροπόλεσιν olim Syriae et Ammonitidis cum urbeculis Gadara et Hippo; ipse refert p. 449 a talmudistis urbibus illis adnumerari Caphartsemach, Bethgubrin, Capharkarnaim ; ceterum notat : « omnes decapoleos urbes recensere nec audemus nec quidem possumus ». Borchardus has recenset : Tiberiada, Sephet, Kedesch- Nephtali, Hazor, Capernaum, Caesaream Philippi, Jetopatam, Bethsaidam, Chorazin, Scythopolin; ad quam enumerationem advertit LigAtfoot se excepta Scythopoli vix in ullis cum Borchardo convenire; « incongruum est nobilissimas urbes Galilaeae numerare pro decapolitanis, cum et apud sacros et profanos auctores plane distinguatur Galilaea a Decapoli ». — Ceterum vide Winer, Bibl. Realwoerterbuch [ p. 263; Schürer l. c. p. 16 seq. ; " accidere etiam potuit, ut alio tempore aliae urbes illi foederi decapolitano nomen darent, neque vi nominis sequitur semper decem fuisse; nam ea est talium nominum significatio, ut et plures et pauciores nonnunquam exsistere potuerint. Fortasse eo modo quod in enumerationibus varium est explicatur. In octo beatitudinibus Christus apertissime declarat indolem regni sui spiritualem oppositam notionibus Iudaeorum de regno temporali, conformem eautem vaticiniis, easque assignat animi dispositiones virtutesque quae necessario requiruntur ut quis regni fiat parüceps. Qui autem hisce virtutibus praediti sunt, mundi quidem persecutionibus sunt obnoxii, — odit quippe mundus eos qui sibi sint oppositi, — &t revera sunt servatores (sal) et doctores (lux) mundi, quorum est homines ad Dei cognitionem et laudem adducere (5,3-16). Hisce summa quaedam doctrinae Christi continetur et argumentum praecipuum. Verum ut doceantur quomodo in sentiendi agendique ratione oporteat eniti ad talem perfectionem, Christus ostendit quomodo legem adimplere necesse sit; nullo enim pacto sufficere illam quam scribae et pharisaei existiment iustitiam ; qualem ipse exigat et quomodo oporteat legem adimplere, exponit ulteriore declaratione mandati in decalogo quinti, sexti, secundi el praecepti de dilectione inimicorum (5,17-47). Quam legem ut perfecte observent, sicut decet filios Patris coelestis (5,58), opus est ut animi intentionem ab hominum laude retrahentes ad unum Deum eiusque approbationem dirigant; id quod exemplis in eleemosyna, oratione, ieiunio propositis declaratur (6,1-18); opus est secundo, ut animum a terrenarum rerum cupiditate, ab avaritia , a nimia rerum temporalium cura et sollicitudine retrahentes studium suum et conatum collocent in thesauris pro coelo acquirendis et in Dei servitio (6,19-34) ; opus est tertio, ut animum reddant immunem a mala in proximum suspicione, a rigida in alios censura, a zelo imprudenti (7,1-6). Quae omnia ut rite praestent, opus est auxilio divino quod igitur oratione constanti et animo fidenti fusa implorandum est (1,1-11). Dein ad vitae rationem bene ordinandam et retinendam adhuc tria monet : primo brevi formula ac perspicua quid aliis praestandum sit docet, dein magno opus esse conatu et sui ipsius abnegatione, tertio cavendum esse a falsis doctoribus quos quomodo cognoscant demonstrat (7,12-23). In epilogo declarat felicitatem stabilem eius qui hanc doctrinam opere exsequitur οἱ miseram ruinam eius qui illam negligit (7,94-977). bere : videns turbas ascendit in montem ; apud Lucam quoque 6,12 exiit in montem orare; nocte in oratione transacta eligit ex discipulis apostolos et cum illis e loco montis editiore descendit in locum montis planiorem ibique turbas invenit ab omni Iudaea et Ierusalem et maritima et Tyri et Sidonis; proin turbas easdem de quibus Matth. 4,25.
4:1
La phrase ἃ le même rythme que mi, 43, avec τότε en tête, et la finalité bien indiquée, quoique πειρασθῆναι ne soit pas précédé de τοῦ. — ἀνάγω, à cause de εἰς τ. ἐς qui suit n’a pas son sens primitif de conduire en haut; ce n’esl donc pas une allusion à la montagne dite de la Quarantaine. C'est Je désert, non spécialement une monfagne, qui est le lieu classique. des luttes avec le mauvais esprit; les lieux habités offrent un autre genre de tentations. — Ce même verbe prend aisément le sens d’être porté (surtout comme terme maritime, Act. xur, 13 etc.), cependant rien n'indique ici que Jésus fut transporté miraculeusement par l'Esprit, lequel est manifestement l'Esprit de Dieu, qui vient de descendre sur lui. Mt. emploie déjà διάδολος qui reviendra dans la tentation, d'accord avec Le., tandis que Mc. n’emploie jamais ce terme. Indice que cette introduction n'est pas écrite d’après Mc. .
4:2
Me. ne parlait pas du jeûne, et la tentation avait lieu durant les quarante jours. — Mt. note un jeûne rigoureux de quarante jours et quarante nuits, comme celui de Moïse (Ex. χχχιν, 28; DL. 1x, 9) et d'Élie (III Regn. xx, 8); celui d'Esther (1v, 16) ne fut que de trois jours et trois nuits. On sait que durant le Ramadän, si l'on jeûne le jour, on mange très copieusement la nuit. Il n'était pas inutile de parler des nuits. Mt. ne prend pas la peine de dire que durant ce temps Jésus s'entretenait avec le Seigneur. Il ne pouvait faire moins que Moïse. Après quoi, la faim reprend ses droits. C’est donc seulement alors d'après Mt. que va commencer la tentation telle qu'il va la raconter, de diable prenant précisément son thème de la faim. On peut dire de celte divergence ce qu'Augustin (De cons. θυ. n, 16) dit de l'ordre de Le. et de Mt. : nihil tamen ad rem, dum omnia facta fuisse manifestum sit. .
4:3
αὐτῷ D. ἔιπεν (TH) et non 9. προσελθων (SV).
ὁ πειράζων, comme 1 Thess. πὶ, 5. Le sujet du verbe dans l'A. T. est Dieu qui met l'homme à l'épreuve, ou l'homme qui a la prétention de sonder les dispositions de Dieu. Dans le N. T. sauf des réminiscences de l'A, T., Dieu ne tente pas (Jae. 1, 43; mais Héb. σι, 17.37), l'homme tente, mais le démon est le tentateur (I Cor. vn, 3; Apoc. 11, 40). L'expression a peut-être été empruntée par Mi. traducteur à l'usage fixé par Paul. — Les termes de la tentation se rapportent à ceux du baptême. Satan a donc entendu la voix d'en haut. Cependant il emploie une formule dubitative : ST tu 65... S'il savait avec certitude que Jésus est le Fils naturel de Dieu, il n’essaierait pas de le tenter. Mais il sait du moins que Dieu l'a investi d'un pouvoir surnaturel, qu'il est peut-être le Messie, et que lui aurait tout à craindre si Jésus se servait de ce pouvoir selon les intentions du Seigneur. On voit très clairement qu'il a essayé de l’induire au mal; tenter n'est pas s’informer. Saint Thomas n’a fait aucune mention de l’exploratio divinitatis que Cajetan a ajoutée parce qu’elle n’était pas dans l’article (1Π5 p. qu. XLI, art. 4). L'affectation de doute a donc pour but d'exciter la vanité du thaumaturge en mettant son pouvoir en question : ᾧετο γὰο ὅτι παρακνισθήσεται (comme fouetté par des orties) τῷ λόγῳ, καθάπερ ὀνειδισθεὶς ἐπὶ τῷ μὴ εἶναι υἱὸς Θεοῦ (Euth.). La première tentation est difficile à préciser. Ce n'est pas la gourmandise, quoique ce mot soit prononcé souvent (encore Knub. confusément). D'après quelques-uns (B. Weiss, MeNeile), Satan suggère un doute; à Jésus de s'assurer qu'il est fils de Dieu en faisant un miracle. Mais on ne tient compte ainsi ni de l'objet matériel, ni de la réponse. Le doute exprimé par Satan, comme dit Euthymius, devait plutôt provoquer l'orgueil que la défiance. C'est un appel à la dignité d’un être supérieur auquel il est bien permis de recourir à la puissance divine dont il dispose pour satisfaire un besoin légitime. Or d'après saint Thomas : est autem inordinatum quod aliquis, ubi potest haberi recursus ad humana subsidia pro solo corpore sustentando miraculose sibi cibum quaerere: 3 velit (1. L ad %u»). Les évangélistes savaient que Jésus avaient accepté les conditions ordinaires de la vie humaine (Sur Le. 1v, 30; Mt. xvn, 27 cf. Comm. ad ἃ. L.). 11 était dans le désert, mais la satisfaction de la faim n’est pas d’une nécessité si impérieuse qu'il ne la subordonne à la considération de suivre l’ordre voulu de Dieu. — « Ces pierres » dans Mt., « cette pierre » dans Le. Quoique Mi. emploie volontiers le pluriel, on ne peut le sonpconner ici d’avoir changé le texle primitif, car des pierres dans un désert, c'est ce qui s'offre naturellement à la vue, tandis qu'une pierre est l'objet choisi par urt auteur puisqu'il ne faut qu'un pain. — tx marque manifestement la conséquence, non la finalité. ὅ. εστησεν (THV) et non totnotv (8).
4:4
Sollicité de faire emploi de son pouvoir, Jésus ne veut même pas faire étalage de son esprit; loin de se poser en thaumaturge, il se range parmi les disciples de l'Écriture. Il cite Dt. vx, 3, avec un à-propos saisissant, car le peuple avait éprouvé la faim comme lui, et c'est alors que Dieu lui avait donné la manne, montrant bien qu'il est en son pouvoir de nourrir l’homme avec tout ce qu’ordonne sa parole créatrice, que ce soit du pain ou autre chose. Mais celui qui était venu donner à la Loi sa plénitude (v, 17) n'était pas obligé de s’en tenir au sens littéral strict (contre Knab.), qui équivaudrait à dire qu'il se nourrirait aussi bien de manne que de pain. Si le pain est l'aliment de la vie physique, l'homme ne vit pas seulement de pain, parce qu’il y a pour lui une autre vie, et cette vie s’alimente de la parole de Dieu, c’est-à-dire de sa volonté exprimée, dès lors connue. C’est déjà la pensée de Jo. iv, 34 : Euthym. πᾶν ῥῆμα, ἐχπορευόμενον διὰ στόματος Θεοῦ ἐπὶ τὸν πεινῶντα, δίκην τροφῆς συνέχει τὴν ζωὴν αὐτοῦ, Jér : si quis ergo non vescitur verbo Dei, iste non vivit. — La citation est d’après les LXX, ζήσεται doit être entendu comme un présent, selon le sens de l'hébreu. Elle est plus complète dans Mt., qui cependant n’a pas répété ζήσεται ὁ ἄνθρωπος après Θεοῦ. Les critiques, d’une seule voix, prétendent que c'est Mt. qui a complété la citation. Ce peut être en effet le traducteur grec de Ma.; Lc. n'aurait pas écourté, puisqu'il ἃ complété au v. 40.
4:5
L'ordre de Mt. est primitif. Car le diable ἃ dû répéter sa formule « si tu es » etc., deux fois de suite, plutôt que de la reprendre après l’avoir quittée. Et sûrement aussi, étonné de ce recours à l'Écriture, il a voulu montrer son esprit en faisant lui aussi une citation, Cette promptitude à répliquer, qui d’ailleurs ne lui réussit pas, est un des traits de Satan dans l'histoire des saints. — παραλαμδάνω, déjà employé six fois par Mt. n'indique nullement en soi un transfert miraculeux (cf. xvn, 1). — à ἁγία πόλις de Mt. seul dans le N.T. (encore xxvu, 53). Où l'hébreu n'avait que la racine vTp, le grec avait ἅγιος et ἱερός, et préférait incontestablement ce dernier pour les lieux, de même Josèphe, à ἱερὰ πόλις (Ant. IV, 1v, 4 etc.) et Philon à ἱερόπολις (De leg. 36 etc.). Mais, pour Jérusalem, et peut-être afin d'éviter l'apparence d’un jeu de mots, les EXX ont traduit ἡ ἁγία πόλις (15. xivur, 2; Lu, 1; Lxvi, 20; Dan. 1, 28), terme qu'on retrouve dans 1 Macch. x, 7 {cf. x, 31), dans ἢ Macch. mr, 1; 1x, 14. Ce fut donc toujours une épithète, comme sur les monnaies des Macchabées, Jérusalem la sainte, et non point un nom propre, comme Hiérapolis, jusqu’à ce que ce devint le nom arabe de la ville, el-Qouds, la Sainte. — ML. est donc sur ce point en pleine tradition juive (Le. ᾿Ιερουσαλήμ). — ἔστησε ne prouve pas que le démon déposa Jésus après l'avoir emporté dans les airs, mais simplement qu’il le placa dans une certaine situation (cf, Mt. xvur, 2 et parall.; Jo. vin, 3;. Act. τ, 23 οἷα). Le πτερύγιον τοῦ ἱεροῦ est probablement « le faïte d’un des portiques crénelés qui bordaient l’esplanade de la maison de Dieu » (ABEL, La sépulture de saint Jacques le Mineur, RB. 1949, p. 481); cf. Eus. H. Ε., 11, 23.
4:6
I fallait un sens spirituel averti pour dépister une faute dans la première invitation du tentateur, en apparence bienveillante, et dont l'objet paraissait légitime. Cette fois le démon propose à Jésus de mettre Dieu en demeure de faire un miracle pour sauver une vie qu'il exposerait à un péril évident. EL très habilement Satan voile ce que l'entreprise a de téméraire en alléguant à son tour la parole de Dieu, comme s’il s'était engagé pour ce cas particulier, tant la citation est bien choisie. Il ne manquait pas de précipices dans le désert; le sommet du temple est un théâtre qui suppose une foule nombreuse ? et attentive. La citation est d’après le ps. xc (xct), 41, dont fait partie ὅτι (dans Le. récitatif), mais en supprimant τοῦ διαφυλάξαι σε ἐν ταῖς ὁδοῖς σου, qui n'était pas en situation, remplacé par καί pour lier.
4:7
πάλιν (om. par Le.), d'une nouvelle citation qui complète ou éclaire la première, car il ne peut être question d'une opposition (cf. Jo. xn, 39; xix, 37: Rom. xv, 40. 11, 42; Heb, 1, 5; 11, 13; x, 80). Ici ce πάλιν ne va pas sans une certaine ironie. Le nouveau texte (Dt. νι, 46) montre que Satan avait abusé du premier. Dieu nous invite à la confiance; il n’agrée pas la foi elle-même ni la confiance, si elles prétendaient lui arracher un miracle, comme dans le cas de Massa (Ex. xvu, 1-7). Les LXX ont bien rendu l'hébreu, avec l'équivalence de Κύριος pour le nom de Jahvé.
4:8
Jusqu'à présent Satan ἃ fait à Jésus l'honneur de le tenter en Fils de Dieu. L'humilité du Sauveur, qui s’est abrité derrière l'Écriture, lui fait sans doute illusion. Jésus ἃ répondu avec esprit, mais comme eût pu le faire un docteur très versé dans l'argumentation scripturaire. Les rabbins avaient assez souvent la réputation d'avarice. Satan espère tout emporter en offrant le monde. Sa défaite, déjà notable, n’en sera que plus complète. Le lecteur se dit qu'il ne sait plus du tout à qui il a affaire, qu'il va au-devant de la déroute. — πάλιν, par rapport à celui du v. précédent, n’est qu'un crescendo rythmique sans rappeler-un même sens. Il se rattache plutôt à τότε v. 5. — La montagne est à la fois dans les préférences de ME. v, 1; xv, 29; xvrr, 1; xxva, 46 et sûrement primitive ici, comme un belvédère (que Le. n'aura pas jugé suffisant) pour voir de loin. Klost. cite Polybe fragm. 90 — 49 : ἐπί τινος ὄρους ὑψηλοτάτου ἀναδὰς rai πᾶσαν τῆν γῆν περισχοπήσας ὅσην ὀφθαλμὸς ἀνθρώπινος περιδλέπει... δωρεὰν παρὰ τοῦ βασιλέως πᾶσαν εἴληφε. C'eût été déjà un joli lot, mais ce qui était essentiel ici, c'était de bien montrer le pouvoir que Satan s’arroge sur tous les royaumes, spécialement dans leur pompe extérieure. Ils figurent donc ici, mais du coup ce ne peut être par une vision naturelle, comme Le. l’a mieux indiqué par la rapidité de l'apparition, tout en supprimant la montagne. Que Satan ait la prétention d’en disposer, Mt. le suppose, et cela résultera du v. suivant.
4:9
εἰπεν (THV) et non xeyet (8).
La proposition peu séduisante du v. ὅ avait besoin d’être corroborée par l'Écriture; ici l'attrait d'une offre aussi inespérée agira par lui-même, ce que Syrsin. ἃ exprimé d’une façon pittoresque : « As-tu vu ces royaumes et toute leur gloire? Je te les donnerai », etc. — πεσών est du style de Mt. (n, 41), ce qui ne prouve pas que ce mot, de bonne allure sémitique (Dan. (1xx) 111, 5. 40. 11. 45. elc.), n'ait pas fait partie de Ma. (contre Harnack).
4:10
Gette fois Jésus met un terme à la conversation, et renvoie Satan. Le nommer, c'était le démas squer et le vaincre. Ces mots conviennent donc bien à la troisième reprise, et ils sont d'une parfaite convenance. Harnack les efface de sa source Ὁ, sous prétexte que Le. ne Les aurait pas omis. Mais il devait le faire, une (ois l'ordre interverti. De plus ὕπαγε est en effet du style de Mt., surtout à l'impératif (47 fois et Le. 2 fois), mais c’est une tournure sémitique, connue aussi de Mc. (13 fois) et de Jo. (4 fois), qui convient parfaitement à la source araméenne. On le retrouve avec Satan (xvi, 23; Mec. van, 33), mais dans un sens figuré, qui ne peut guère avoir été l'origine du sens propre qu'on trouve ici. — Le γάρ après γέγραπται (Dt. vr, 13), indique pourquoi Satan doit se retirer, c'est que l’adoration est due à Dieu seul; μόνῳ est ajouté aux LXX pour l'exprimer plus clairement, et προσχυγήσεις remplace φοδηθήσῃ, traduction: littérale de l'hébreu, comme une réponse mieux adaptée à la proposition de Satan. La leçon προσχυνήσεις de À et un cursif est sùrement introduite dans Dt. d'après l'évangile. Jésus ne renonce donc pas à s'appuyer sur l'Écriture; il en . donne ici le sens en l'appliquant à la situation. A1) τότε (Mt. souvent); ἀφίησιν cf. nr, 15, dans un sens peu différent. Satan se relire, laissant à Jésus le terrain libre. — χαὶ ἰδού (Mt. souvent). Les anges viennent après la tentation, comme pour donner raison à Jésus qui ἃ remis à Dieu le soin de sa nourriture. C'est probablement en cela qu'ils le servaient; cf. var, 45; xxv, 44; Me. τ, 313 Le. iv, 39; xu, 37; xvu, 8; Jo. xu, 2. Comme dans Mec. le service des anges paraît s'étendre aux quarante jours, il n'y ἃ probablement aucune dépendance. La tradition a dû conserver ce trait. Après προσέρχομαι, Mt. met l'impf. (vu, 2) aussi bien que l’aor. (vur, 25). La tentation est très étroitement liée au baptême dans les trois synoptiques, mais si l'on envisage sa raison d'être, elle apparaît comme une sorte de préambule à la mission de Jésus. Le baptême ἃ montré que le moment est venu, mais Jésus ne devait se mettre à l'œuvre qu'après avoir vaincu en combat singulier celui dont il venait détruire l'empire. En même temps cette victoire nous éclaire sur l'esprit qui devait l’animer. L'Esprit le conduit et en même temps se révèle en lui. Ce n’est donc pas un appendice du baptême; c’est un prologue dans la sphère du monde invisible de ce qui va se dérouler sur la terre. Satan est le « dieu de ce monde » (II Cor. 1v, 4); il règne sur les royaumes de la terre dont il peut disposer. Il voit surgir un adversaire qui est déclaré fils de Dieu, et qui va donc travailler à son règne. Aussitôt il essaye de parer le coup en faisant tomber ce fils de Dieu, en le mettant d'abord peut-être à son insu, puis plus ouvertement, en contradiction avec Dieu lui-même. Or il est vaincu, non que son empire soit déjà détruit, mais il n'a pu empêcher Jésus d'entreprendre son œuvre selon les desseins de Dieu et dans les dispositions qu'il veut. Comme tous les actes du Fils de Dieu, la tentation était à notre avantage. Par là Jésus apprenait à compatir avec nous et acquérait pour nous la force de vaincre (Heb. n, 18; τν, 15). Cependant ce n’est pas nous qui avons été tentés en sa personne. C'est lui qui a été tenté. Si son exemple nous est souverainement utile, il ne s'ensuit pas qu'il ait essuyé les tentations communes à tous les hommes spirituels. Le démon avait un but précis, agissait dans une certaine circonstance, qui était l'entrée en scène du Sauveur pour une œuvre qu’il voulait empêcher. On ne saurait donc reprocher aux modernes d'avoir insisté plus que les anciens sur le caractère messianique des tentations. Leur erreur est de prétendre qu'elles ont été inventées pour répondre à des questions qui préoccupaient les premiers chrétiens : Pourquoi Jésus n’a-t-il pas fait emploi de son pouvoir au lieu de se laisser maltraiter et tuer par ses ennemis? Pourquoi n'a-t-il pas donné des signes évidents de sa mission? Pourquoi n'a-t-il pas réalisé les espérances temporelles des Juifs? La tradition aurait imaginé de répondre : tout cela, c'était l'idéal du démon. Mais après avoir exposé ce système, J. Weiss finit par conclure que la tradition populaire clait incapable de construire un dessein aussi artistement déduit, et que nous ne connaissons non plus parmi les disciples de Jésus aucune personnalité douée d'assez de génie pour le réaliser. Et en effet, dire que la réponse aux tentations c’est tout le programme de Jésus, équivaut à confesser qu'il ἃ émané de sa personne. Pour être comprises dans leur juste portée historique, comme l'ont fait les modernes, [65 tentations ne sont pas à rayer de l’histoire : elles apparaissent comme une révélation de l’âme de Jésus qui nous éclaire sur sa conduite. L'idée maîtresse el générale, c'est que la victoire devait venir de Dieu seul, selon l'ordre de sa volonté, sans essayer de la violenter ni de s'y soustraire, et cette volonté était, comme les Pères l’oni bien vu, que Satan fût vaincu non pas par la puissance, mais par la patience et l'humilité. La première.tentation est relative à la nourriture, mais il est clair que c’est un exemple typique. Satan demande au fils de Dieu de subvenir à ses nécessités par son pouvoir surnaturel. Ce n’était qu'un premier pas. Pourquoi ensuite se soumettre à des nécessités plus dures que celle de chercher sa nourriture, accepter les peines du chemin, les mauvais procédés des Scribes, tout ce qui gêne et fait souffrir l'homme ordinaire? À ce compile Jésus n'aurait pas bu le calice à la fin. Il coupe court : le manger et le boire ne sont pas le tout de l'homme et ne valent pas une telle déviation des voies humaines. Il faut pour tout cela, même pour le vêtement, s’en remettre à la Providence (τι, 25 ss.). Comment lui-même oublierait-il que la volonté de Dieu, manifestée par sa parole, est la véritable source de la vie? Le deuxième artifice du démon est plus grossier, mais enfin il ne manquait pas de gens, se disant plus ou moins le Messie ou le fondé de pouvoir de Dieu, qui essayaient de séduire le peuple par des prestiges (Act. vi, 10). Satan propose innocemment à Jésus de se confier à la Providence, mais de façon à lui imposer sa volonté au bénéfice de sa vaine gloire. Or il sait qu'on ne violente pas le Seigneur. — Mais Jésus le sait mieux que lui, et qu'il ne sera pas dans sa destinée d’éblouir les imaginations par des signes du ciel faits sur commande. La troisième tentation n'aurait guère de chances de succès adressée simplement à un homme spirituel qui aurait déjà vaincu les deux autres, Mais dans la situation de Satan, elle se comprend très bien. Il joue le tout pour le tout. Et elle se comprend aussi dans la situation de Jésus. Refusant pour lui les royaumes, il montre qu'il ἃ vaincu dans l'intérêt de son Père, Dans toute sa conduite, il ne vivra pas pour lui, mais pour Dieu; il sera non pas un auxiliaire compromettant, mais un instrument docile. La première condition pour soumettre à Dieu le monde, c'est de n’en pas subir l'attrait, Son œuvre ne sera pas de régner avec une pompe qui est celle de Satan, mais de procéder toujours et partout par l’adoration de Dieu seul. On ἃ allégué aussi, contre la réalité de la tentalion, qu’elle ἃ été imaginée parce que la destinée du Messie devait être semblable à celle du peuple, conduit dans le désert pour y étre tenté pendant quarante ans: Di. vi, 2 : ὡς ἂν χαχιύσῃ σε καὶ ἐχπειράσῃ σε. L'imitation, d’après Holtzmann, serait ici par contraste. Le! peuple ἃ murmuré par le désir d'une meilleure nourriture, el il s'est laissé aller au plaisir de manger et de boire (EX. xvi, 2-9; Num. τι, 4-10; Num. χα, 33). Le peuple ἃ demandé un miracle avec impatience, et tenté Dieu (Ex. avi, 1-7; Num. xx, 4-7). Enfin il s'est laissé aller à l'idolâtrie (Ex. xxxur, 6). Et tout cela était présent à la pensée de Paul (I Cor. x, 6-9). Mais Holtz. a été assez malavisé en citant Paul, qui ne fait pas allusion à l'épisode de Massa (Ex. xva, 1-7), mais ajoute en revanche la fornication (Num. xxv, 1.9) et les serpents (Num. xxr, 5 8.). Il est toujours aisé, avec des livres, de faire des extraits qui coïncident, plus ou moins, car en somme les tentations des Israélites étaient beaucoup plus grossières. L'Ancien Testament, livre divin, contenait la réponse à ces tentations, et cette réponse a pu être employée par Jésus. Mais les tentations suggérées à Jésus ne sont pas celles qui pouvaient séduire le peuple, et témoignent plutôt d'une conception régnante sur le rôle du Messie. Ces prétendus emprunts de « la Communauté » à l'A. T. n’ont done rien de plausible. Les rationalistes comme Holtzmann reconnaissent que Jésus a suivi son programme sans hésitation depuis le moment où il l’a entrevu au baptème. Pourquoi ne l'aurait-il pas arrété après avoir repoussé des suggestions contraires? Et pourquoi n’aurait-il pas fait connaître ces suggestions à ses apôtres, avec les réponses destinées à montrer sa connaissance et son estime de la Parole divine? Que d'autres grands hommes, dans l’histoire où dans la légende, aient passé pour avoir connu ce débat, ce n’est pas une raison pour que « la Communauté » l'ait attribué à Jésus de son chef. La pensée des évangélistes est bien qu’une lutte réelle a eu lieu entre Jésus et Satan. On ne saurait le nier sans affaiblir les termes, ce qui aboutirait à une explication rationaliste. Avec une suprême convenance, les textes ont exclu toute tentation qui serait venue de la chair, au sens paulinien, c’est-à-dire qui fit supposer qu'une suggestion mauvaise ait pu partir de l’âme de Jésus, fût-ce dans sa partie sensible. La tentation ne pouvait venir que du dehors. Elle devait cependant, pour être réelle, s'offrir non seulement au regard du Sauveur, mais encore à son imagination et à son jugement, mettre en branle par conséquent les images qui servent, pour lui comme Pour nous, à l'exercice de l'intelligence. Que cette suggestion sur l'imagination ait été opérée directement dans l'âme sensitive du Sauveur, ou seulement par l'intermédiaire d'objets vus ou de paroles entendues, peut-être n’y a-t-il pas assez de différence pour que l'opinion d’une vision intérieure soit condamnée au nom de la théologie. Mais nous avons déjà noté dans le Comm. de Le. que les évangélistes indiquent plutôt une réalité concrète. Jésus ἃ donc été tenté par Satan qui lui a apparu, probablement sous une forme humaine, puisqu'il lui ἃ parlé. Mais l’a-t-il transporté ou conduit sur le pinacle et sur la montagne? Dans une étude récente (Die Versuchung Jesu nach dem Berichte der Synoptiker, Münster, 1918, imprimatur), que je ne connais qu'en retouchant le Comm, de Mt., M. Ketter propose comme deux opinions également acceptables que le démon ait transporté Jésus dans les airs, ou que tout se soit passé dans le même lieu, le démon ayant opéré par ses prestiges le méme effet que si l’on était sur le pinacle, etc. L'hypothèse que Jésus aurait été simplement conduit par le démon est rejetée comme une « remarquable comédie ». Cependant il n'est 12. aveympnsev : dans S ἀπεχωρησεν doit être une faute d'impression. guère admissible que le démon ait transporté Jésus dans les airs. Par violence, aucun Père ne l'a admis. Saint Thomas (III p. qu. x, a. 1 ad 355) s'appuie à la fois sur Origène et sur saint Grégoire le Grand : Non est mirum, αἱ Gregorius dicit ibid. (Hom. xvi in Ev.) « si se ab illo permisit in montem duci, qui se permisit a membris illius crucifigi ». Intelligitur autem ἃ diabolo assumptus, non quasi ex necessitate; sed quia ut Origenes dicit Super Luc., bomil. xxxr.. « sequebatur eum quasi athleta ad tentationem sponte proficiscens ». Si Jésus avait suivi le démon dans les airs, que pouvait signifier l'invitation à se jeter en bas d’une hauteur de quelques cent mètres? Jésus aurait déjà cédé au désir de Satan. Quant à l'hypothèse de l'unité de lieu, elle suppose donc des prestiges diaboliques comme l'opinion d'une suggestion imaginaire, avec cette circonstance aggravante que Jésus aurait été dupe de ces prestidigitations, ou n'aurait pas été réellement tenté. Il nous semble beaucoup plus conforme au texte d'admettre que Jésus ἃ réellement été conduit par le démon, d’une manière ordinaire. C'est lesens de παραλαμθάνω comme le reconnaît Ketier. Quand les Pères latins disent assumptus, il ne faut pas aussitôt. prendre ce mot comme s'il y avait in aera. La seule objection de Keiter, c'est qu'on ne saurait infliger au Sauveur la compagnie de Satan pendant huit heures. Mais en quoi le Fils de Dieu en était-il atteint? Marc parle bien, semble-t-il, de tentations durant quarante jours. D'ailleurs savonsnous quel fut le théâtre de la tentation? On est dans le désert à une demiheure de Jérusalem. Si l’on prend le parti d'interpréter le texte tel qu'il est, il faut être conséquent : παραλαμθάνει de Μί., ἀναγαγών et ἤγαγεν de Le. sont des termes parfaitement clairs pour les hommes entre eux. Si Satan ἃ pris la forme humaine, il a dû se comporter en homme. La tentation de Jésus n'a pu être connue que par lui. Mais on hésite à le prouver par l'évangile selon les Hébreux : ἔνθα αὐτὸς ὁ σωτήρ φησιν: ἄρτι ἔλαθέ pe fuhtnp μου, τὸ ἅγιον πνεῦμα ἐν μιᾷ τῶν τριγῶν pou καὶ ἀπήνγεχέ με εἰς τὸ ὄρος τὸ μέγα Θαδώρ (OrIG. in Joh. τι, 12; cf. JéR. in Mich. vu, 7; in 15. χι., 9 ; ἐπ ΕΖ. x, 13). TROISIÈME PARTIE : LA PRÉDICATION DE L'ÉVANGILE EN GALILÉE (ιν, 13.-χπι, 58). ῬαύαμδῦμΒ (1v, 12-25). Cette petite section comprend l'installation de Jésus à Capharnaüm (12-16); la vocation des quatre premiers disciples (17-22); un coup d'œil sommaire sur la prédication et les miracles de Jésus (23-25). Ce premier tableau à grands traits est dominé par la prophétie d'Isaïe (vur, 23; 1X, 1). Mt. aussi bien que Mc. laisse un certain intervalle entre le baptême (suivi de la ientation) et le début du ministère en Galilée. Dans la catéchèse dirigée par Pierre, le mouvement avait été inauguré en Galilée après le baptéme (Act. x, 37; cf. Act. τ, 22). C’est là que les Apôtres avaient été appelés. L'accord de Mec. et de Mt. sur ce point dépend donc de la construction primitive de l'enseignement. Mais leur soin à dater le retour en Galilée de l’emprisonnement de Jean laisse un temps libre sur lequel le quatrième évangile s’étendra (Jo 1, 49-11, 1).
4:12
ἀχούσας avec ἀνεχώρησεν comme χιν, 18. Le participe indique la cause de l’action, tandis que Me. indique seulement l’ordre des faits. — ἀναχωρέω ἃ sûrement comme dans n, 19. 44. 22; xn, 45, le sens de se retirer pour chercher ailleurs un liew plus propice. On en conclut que Mt. ne se soucie guère de l'histoire et n'a pas pensé qu’Antipas, le même qui ἃ fait arrêter le Baptiste, règne aussi en Galilée. Cependant, d'après Josèphe (Ant. XVII, v, 2), Antipas ἃ craint un mouvement révolutionnaire (ἀπόστασις, τί νεώτερον), dont le théâtre eût été la rive du Jourdain surtout du eôté est. Jésus n’a pas voulu y être mêlé. Les disciples de Jean une fois dispersés, on ne se souciait pas de les poursuivre où ils s'étaient retirés. Ce n'était pas renoncer à la prédication, ni se dérober à ses risques, maïs la reprendre sur le terrain prédit par les prophètes selon le mode qui convenait à sa mission. — Sur παρεδόθη, cf. Comm. Me. ; c'est le moment indiqué dans Mt. χιν, 3.
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Ναζαρεθ plutôt que Ναζαρα (TH) ou Ναζαρετ (SV).
καὶ καταλιπών, après l'arrivée en Galilée, et à l'aoriste, semble bien indiquer que Jésus, revenu d'abord à Nazareth, l'a ensuite quittée. Lire Ναζαρεθ avec Ν ἢ Θ, et non Ναζαρα (ΒΖ 33 af.), car Mt. ne peut avoir changé si tôt ἤγγικεν γὰρ À βασιλεία τῶν οὐρανῶν. son écriture aussi complètement (cf. 11, 23). — Καφαρναούμ, le village de Nahoum (ein3-92) n’est pas nommé dans l'A. T. Dans Josèphe (Bell. IL, x, 8) c’est le nom d’une source, mais Κεφαρνωμός (Vita, 72) est le nom d'un village. C’est en insistant outre mesure sur la source, alors que le nom est tout d'abord celui d’un village, qu’on ἃ identifié Capharnaüm avec Khan-Minyeh. On ne saurait douter que Tell Hum n'ait conservé une partie du nom sur son site ancien. La belle synagogue qu'on y ἃ découverte ne date que du ue siècle, mais elle ἃ dû en remplacer une autre, et les ruines sont assez considérables. Cette installation de Jésus à Capharnaüm est en parfait accord avec les paroles de Jésus x1, 23, et 1x, 1; aussi avec Jo. 11, 13. Mt. ne l'a pas empruntée à Mc. qui parle seulement d'entrées en ce lieu (τη, 21; mn, 1; 1x, 33). La ville est παραθαλασσία, ce qui est dit à cause de la prophétie, mais strictement vrai, puisque les barques abordent à ses ruines, bien entendu en prenant le lac pour une mer, selon le terme hébreu. La petite ville était plutôt dans le territoire de Nephtali (Jos. xix, 32ss.), et Zabulon vient là à cause de la citation biblique qui suit. Mais l'intention de Mt. était moins de la situer en elle-même que comme centre de l'activité du Sauveur. À cette époque, d'ailleurs, les territoires étaient mal définis. . Ass.) ἵνα πληρωθῇ comme 1, 22. La citation est empruntée à Is. vur, 23; 1x, 1 « Dans le passé il a humilié la terre de Zabulon et la terre de Nephtali : dans l'avenir il couvrira de gloire la route de la mer, l’autre rive du Jourdain, le district des nations.‘ Le peuple qui marchait dans les ténèbres a vu une grande lumière; sur les habitants de la terre des ombres une lumière a brillé » (Trad. Condamin). Dans Isaïe la route de la mer pourrait être le chemin qui va à la Méditerranée, et le ch. 1x, d'après le rythme même, commence une section plus générale. Mais tout le passage appartient au livre d'Emmanuel, messianique par excellence, et sur lequel Mt. avait déjà appelé l'attention (1, 22s.). On peut seulement dire que l’évangéliste ἃ insisté sur la région de la Galilée, Terre de Zabulon, et terre de Nephtali sur le chemin de la mer, [pays] au delà du Jourdain, Galilée des Gentils! 15Le peuple qui était assis dans les ténèbres a vu une grande lumière, et sur ceux qui étaient assis dans la région et l'ombre de la mort, une lumière s’est levée. en raftachant le v. 16 très étroitement au v. 15; et pour lui la voie de la mer est sans aucun doute la route qui longe le lac à l’ouest, surtout depuis Tibériade, et qui faisait communiquer la Galilée avec la partie supérieure du Jourdain et la Pérée. — Le texte est certainement d'après l'hébreu, quoiqu'un peu librement, sans influence apparente des LXX, car si l'on peut trouver des points de contact avec certains mss. (A Q), il est très probable qu'ils ont été changés d'après Mt. — En soi il serait possible que Mt. ait emprunté à un recueil de testimonia sur le Messie, traduits de l'hébreu; (cf. Testimonies, by Rendel Harris; ΗΒ. 4921, p. 612ss.). Mais quel indice a-t-on de l'existence de ce recueil avant l’évangile qui poursuivit ces rapprochements? N'est-ce pas lui qui en a donné l'idée? — Comme Aquila et Théodotion, Mt. ἃ mis ὁδόν à l’accusatif (cf. ΠΙ Regn. vin, 48), mais c'était très naturel pour dire « le long de la mer sens que Mt. avait en vue, et non pas « chemin vers la mer », qui exigerai ὁδός, L'hébreu nav, « ombre profonde » a été compris par les anciens (LXX, Vg.) comme un nom composé : « ombre de la mort »; ce qui obligeait ici à ajouter un καὶ après χώρᾳ. — L'expression d'Isaïe σοί ha-goyim, « district de nation », c'est-à-dire peuplé d'étrangers, ἀλλοφύλων ([ Macch. v, 15), devint un nom propre, dont la première partie seule subsista sous la forme bb, Γαλιλαία. 47. LE THÈME DE LA PRÉDICATION DE Jésus (cf. Mc. 1, 14b 15). Il n’est pas prouvé que Mc. ait écrit d'après Mt., mais il serait contre tous les principes de dire que Mt. dépend de Mc. dans sa formule qui est exactement celle de la prédication du Baptiste. C’est une manière de marquer la connexion des deux ministères. Le lecteur de Mt. comprend assez que dans la bouche de Jésus la prédication est plus instante et l'événement déjà inauguré, puisque Jésus commence l’œuvre du salut. C'est cette succession de deux ordres que met en relief le ἀπὸ τότε ἤρξατο qui n'exclut pas toute action antérieure de Jésus. Désormais son ministère, placé dans la lumière de la prophétie, aura tout son éclat.
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σχοτει (TSV) plutôt que σκοτία (H).
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Dans Mec. παράγων parce que Jésus est en route, tandis que dans Mt. Jésus, déjà établi au bord du lac, se promène, mais dans le dessein d'exercer sa mission. Dans les deux cas (aussi v. 21), Mt. ἃ eu soin de dire qu'il s'agissait de deux frères ; il était donc inutile d'ajouter τὸν ἀδελφὸν αὐτοῦ, mais c'était sans doute une habitude prise (x, 2, pour André et Jean; xvu, 1 pour Jean), ou bien c'est d’après Me., tout en évitant la répétition de Σίμωνος. Simon estaussitôt identifié à Pierre, comme il le sera de nouveau (x, 2). Jamais Mt. ne dit Simon tout court dans un récit, à la différence de Mc. et de Le. — Le très rare ἀμφιδάλλοντας de Mc. est expliqué, tout en retenant ὀάλλοντας, et ἀμφί, mais comme parties d'un moi composé, ἀμφίδληστρον, filet de chasse ou de pêche. — Lire ἁλιεῖς, car ἁλεεῖς n’est soutenu que par BNC.
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λέγει prés. hist, au lieu de εἶπεν; Ἰησοῦς omis comme inutile. L'infinitif peut se mettre après ποιεῖν (cf. Le. v, 34), mais γενέσθαι pouvait paraître une tautologie.
4:20
oi δέ plus grec que καί (Me.). « Aussitôt » est plutôt du style de Mc. que de celui de Mt. Gelui-ci emploie cependant εὐθύς ou εὐθέως, tandis que Me. ἃ toujours εὐθύς,
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ἐκεῖθεν est du style de Mt.; d'ailleurs ὀλίγον (Mc.) est assez rare pour l’espace (Le. v, 3). Puisque Zébédée était dans la barque, Mt. ἃ préféré le dire tout d’abord. Lui aussi met tout ce monde dans le bateau, ce qu'il fallait dire, puisque les pêcheurs auraient pu raccommoder leurs filets à terre. Maïs il omet la comparaison avec les précédents, καὶ αὐτούς,
4:22
Que de différences entre deux lextes qui paraissent si semblables! Mt, ἃ mis εὐθέως avant ἀφέντες, de sorte que l’adverbe, difficile à expliquer dans Mc., s'applique à la prompte obéissance des deux frères, comme au v. 2, — Ceux-ci abandonnent la barque et leur père, comme si c’étaient deux sacrifices distincts, tandis que d’après Mc. ils plantent là leur père dans la barque avec des mercenaires et s'en vont. Manifestement Mc. donne l'impression la plus vivante, qui n’eût pu sortir de Mt. par voie littéraire, puisque son style est à la fois plus pittoresque et moins soigné. Au contraire Mt. peut être ici comme Le. quelqu'un qui régularise aux dépens de la couleur. Cependant il faut réserver la possibilité que ce style schématique soit une forme primitive, comme celle de Mc., conçue par un autre esprit.
4:23
Vague ressemblance avec Me. 1, 39, el avec Mc. vi, 6 où l’on trouve περιῆγεν (mais avec un régime) joint à διδάσκων. — περιῆγεν ici (mais non ΙΧ, 35) est plus probablement intransitif, parce que le lieu est un grand espace, et nommé. C'est toute la Galilée, peut-être pour désigner la Galilée supérieure et l'inférieure (cf. 1v, 45). — Distinguer l’enseignement dans les synagogues, c’est-à-dire le commentaire de la parole de Dieu, et la proclamation de la grande nouvelle, quoique cette proclamation ait pu avoir lieu dans les synagogues (Le. 1v, 17; cf. Me. νι, 4; Μί. xt, 54). — εὐαγγέλιον, au sing. dans un papyrus du rr° siècle sur l'avènement d'un César (Drtssman, Licht, p.267); la nouvelle suppose que le fait est acquis ou du moins très prochain. Ici c'est le règne (δασιλείας au lieu de τοῦ θεοῦ Mc. 1, 14), déjà annoncé dans Mt. 19, 47. L'expression e. +. β. est propre à ML. 1x, 35; χχιν, 44. — μαλακία, qui signifiait mollesse ἃ pris dans l'hellénisme le sens de maladie, puisque les LXX s’en servent pour traduire ‘on. Le mot n'est que dans Mt. et toujours avec νόσος (x, 35; x, 4), probablement pour joindre les langueurs à des maladies plus caractérisées. Même rapprochement dans IT Par. xx1, 45. — Dans le passage d'où Mt. est censé dépendre, Me. (1, 39) ne parle que d’exorcismes. Mt. les aurait remplacés par des guérisons. De toute façon les guérisons étaient plus propres à attirer les foules.
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καὶ α. δαιμονιζομενους (TSV) et non om. (H).
Le premier ébranlement est causé non par les paroles de Jésus, mais par ses guérisons. La miséricorde précède le zèle. Pourquoi les évangélistes n'ontils attribué au Baptiste aucun miracle pour justifier sa mission, et pourquoi Jésus est-il présenté dès le début avec tant de miracles, si leur histoire n'avait marqué clairement cette différence? — ἢ ἀκοή avec le gén. de la personne est une tournure sémitique; cf. Mc. 1, 28; Mt. xiv, 1. Au pluriel on le trouve dans Thuc. τ, 20 avec le génitif des choses : τὰς ἀχοὰς τῶν προγεγενημένων, Comme dans Mi. xxiv, 6 — Mc. xx, 7. Le sens est réputation, renommée, i Regn. 11, 24, etc. — « Toute la Syrie » est très étonnant. Il n’est pas question de la Syrie romaine, dont Antioche était le chef-lieu (contre Schanz, Loisy), mais des pays voisins de la Galilée. Or on ne trouve ce sens nulle part en grec (pas même Jos. Bell. VIT, 1x1, 3). C'est donc un sens juif pour signifier un pays qui n'était pas le pays d'Israël, sans étre très éloigné (Abodah zarah 1, 8), c'est-à-dire la Syrie Ma‘akah ou S6ba, conquise par David (IL Sam. x, 6. 8), les régions au sud de l’'Hermon. — On amène tous ceux qui sont dans un mauvais état de santé, à savoir dans les maladies ou les souffrances, spécialement trois sortes de malades : 1a phrase va du général au particulier par des appositions explicatives dans le genre du bedel arabe. — προσήνεγχαν est un échantillon du style stéréotypé de Mt. (vi, 16; 1x, 32; x, 22; χιν, 35), toujours de gens mal en point qu’on apporte à Jésus. Il emploie assez souvent δαιμονίζομαι (7 fois dans six circonstances; Mc. dans deux circonstances). {ei on peut comparer Mc. 1, 32, plutôt que τ, 39. σεληνιάζεσθαι (encore xvir, 15; + N.T.) non plus être possédé, mais être influencé par la lune, se disait surtout des épileptiques; cf. sur xvi, 15. Mt. emploie les termes courants. La médecine moderne n'admet l'influence de la lune sur aucune maladie : — non vere lunaticos, sed qui putabantur hunatici (Jér.). On a rapproché ce verset de Mc. τι, 40 8. Mais tandis qu'en effet Le. (vi, 18 5.) ἃ emprunté à Mc. le contact des malades et les esprits impurs, aucun de ces deux modes n’est dans Mt. D'ailleurs il ne parle que deux fois des esprits impurs, si fréquents dans Mc. et même dans Le.
4:25
La Décapole (ef. Mc. v, 20) comprenait Scythopolis (Jos. Bell, TI, 1x, 7) et n'était donc pas tout entière au delà du Jourdain. Mt. veut désigner en gros la Galilée et la région qui lui fait face à l'est, et de même à la Judée il oppose la région au delà du Jourdain. Jérusalem est au milieu comme la capitale. Mc. et Le. procèdent autrement. CH. V-VITI. LE SERMON SUR LA MONTAGNE ἸΝΤΒΟΡΌΟΤΙΟΝ. — Tel que Mt. l'a conçu — et l’on ne saurait douter que cette conception remonte à Jésus, — le sermon est le programme d'une perfection nouvelle qui doit remplacer la justice légale. C'est la perfection que Jésus demande à ses disciples, et qu'il entend substituer à la justice que prônaient les Pharisiens. Mais les Pharisiens s'appuyaient sur la Loi. Qu'adviendrait-il de la Loi? Par Loi, il faut entendre ici la loi morale. Si la loi de Moïse contenait les règles du culte et la substance de ce que nous appelons le code civil et le droit pénal, avec quelques notions de droit des gens, Jésus ne s'arrête pas à ces points. On peut dire qu'il n'a en vue que le Décalogue, dans ses principes fondamentaux et dans quelques-unes de ses conelusions, écrites dans la Loi. Cette loi morale se composait de deux éléments. L'un était positif, contenant en germe toute la perfection : 16 commandement d'aimer Dieu (Dt. vi, 5). Celuilà pouvait servir de point d'appui et d'impulsion à tout l'ordre nouveau. Jésus le dira assez clairement (Mt. xx, 34-20; Me. xn, 28-34; Le. x, 25-28). Cette fois il n’en parle pas directement, parce que les Rabbins n'en avaient pas compris ordinairement l'importance, et parce que la loi de Moïse, comme loi morale, était surtout une loi concernant des actes extérieurs. Elle promulguait surtout des interdictions, et lorsque la forme était positive et semblait entrer dans l'ordre des sentiments, comme pour l'honneur dû aux parents, ce commandement portait en réalité sur les dérogations qu'il désapprouvait d'avance, ou sur des prestations à déterminer. C’est le caractère de toute loi, et toute la morale chrétienne, en tant qu'elle est l'explication du Décalogue, procède ainsi : à quoi est-on tenu, que doit-on éviter? La Loi, par elle-même, ne pousse pas à la perfection; elle est satisfaite si certains actes extérieurs sont accomplis ou Il est vrai que la loi de Moïse était une loi divine, et à ce titre elle eùt pu prononcer une sanction divine, c’est-à-dire des récompenses ou des châtiments d’un ordre surnaturel, au moment où Dieu prononce sur les actions accomplies pendant la vie. Mais en fait la loi de Moïse ne prévoyait explicitement aucune rémunération d'outre-tombe. La cause en était, semble-t-il, dans son caractère national. La Loi avait été donnée au peuple. C'est lui qui s'élail engagé, et qui devait subir les châtiments ou recevoir les récompenses. Vis-à-vis des particuliers, il étail responsable de l'observation de la Loi, en infligeant des peines particulières. IL était plus difficile au peuple de récompenser la vertu; il est rare que les lois se proposent ce but. Mais dans l'esprit de la législation on pensait que Dieu, qui avait promis la prospérité à la nation si elle était fidèle, ne serait pas moins juste et libéral envers les particuliers. C'est l'esprit du Ps. 1 : « Heureux l’homme. qui ἃ son plaisir dans la loi de Ἰδῃνό... tout ce qu'il fait lui réussit Du caractère national de la Loi découlait une autre conséquence : la limite des obligations d'affection envers le prochain à la race d'Israël, sauf certaines règles d'humanité et de justice envers les étrangers. Et enfin, puisque le pieux Israélite représentait son Dieu dans l'opinion du monde, de sa réputation de vertu dépendait un peu l'honneur de son Dieu, de sorte qu'il était presque de son devoir, non seulement de ménager l'opinion, mais d'acquérir l'estime des hommes, ce qui pouvait s’entendre en tout bien tout honneur. Notons encore que cette loi, acceptée par Israël, avait le caractère d’une alliance. Les prescriptions morales étaient dans l'intérêt des hommes, maïs ne dépassaient pas les forces humaïnes. Les dérogations privées n'empêchaient pas que la société fût établie sur ces règles, et elle se trouvait très bien de les faire prévaloir. Israël, partie contractante dans l'ailiance, ne se sentait pas de ce chef très incliné à demander Je secours de Dieu, et les Israëlites s'appropriaient cet esprit. La prière était un des poinis cardinaux de l'Écriture; mais la prière qui implore la miséricorde, plutôt que la prière qui demande la force pour ne pas pécher, celle qui implore la lumière plutôt qu'un secours pour la volonté. Nous devons convenir que sous l'influence de la Révélation, la lumière avait grandi. Les Pharisiens connaissaient le monde à venir, et c'était en vue de ce monde à venir qu'on était tenu de pratiquer la justice. Mais, d'autre part, le caractère légal de la justice avait insensiblement fait prévaloir un esprit de justice stricte, c'est-à-dire bornée à l'accomplissement ou à l’abstention d’actes extérieurs. C’est dans cette observance ponctuelle, mais matérielle de la Loi, que s’épuisaient le génie spéculatif des rabbins et leur action sur le peuple. Le Talmud est le fruit d'une intense activité morale ct religieuse, s'exerçant toujours el uniquement sur les possibilités d’enfreindre ou de satisfaire des préceptes positifs. On n'avait jamais eu le temps de s'arrêter à sonder la valeur des dispositions de l'âme envers son Dieu. Du moins c'était la tendance générale de donner comme type de la sainteté l'accomplissement du rite extérieur. Que ces hommes, peu soucieux de recourir à la grâce, n'aient eu trop souvent que la façade de la perfection, c'est ce que Jésus leur ἃ reproché. D'autant que 86 sentant responsables de l'honneur de Dieu, surtout ceux qui passaient leur vie dans l'étude de la Loi, ils tenaient passionnément à recueillir l'approbation des hommes et des marques d'estime. Malgré l'ascendant toujours grandissant des perspectives éternelles, Les chefs du Judaïsme ne renonçaient pas à celte preuve sensible, à ce miracle permanent qu'eût été la récompense temporelle donnée par Dieu aux justes. Au temps même des Macchabtes on ne pouvait admettre que des Juifs fidèles aient succombé dans la guerre sainte (IL Macch. xu, 40). Aussi la richesse devait-elle être regardée comme une démonstration et une récompense de la justice, aussi bien que la bonne réputation. Quant aux limites que l’égoïsme national imposait au précepte de la charité, il est inutile d'y insister, ni sur la satisfaction que causait aux parfaits leur justice, et qui les préparait mal à recourir à la prière. Ainsi l'antique Loi, imparfaite à cause de son caractère de Loi, surtout si l'on laissait dans l'ombre le principe de charité qui eût tout sauvé, imparfaite à cause des sanctions temporelles qu’elle proposait seules, imparfaite parce qu'elle était donnée à un peuple, et seulement à un seul peuple, imparfaite dans son aspect de contrat auquel on pouvait satisfaire, cette Loi se présentait alors améliorée par les espérances plus hautes de la foi des Juifs, mais d'autre part moins salutaire à cause des superfétations des docteurs, non pas dans le sens de la perfection du cœur, mais dans le développement de subtilités infinies qui avaient toujours pour but d'imposer le recours aux docteurs si l’on voulait être en règle. C’est tout cet ordre de choses que le Sauveur regarde comme constituant une Justice insuffisante. La loi ancienne elle-même est déclarée imparfaite. Cependant pas un iota de la Loi ne passera. C’est que Jésus n'entend rien retrancher de ses prohibitions morales. Tout ce qui est prescrit ou défendu dans l’ordre moral est prescrit ou défendu à jamais. Mais certains points, comme la répudiation, le talion, certains sentiments hostiles, ont pu être tolérés, qui ne le seront plus. La Loi sera donc perfectionnée. De ce point de vue, on eût pu parler d'une Loi nouvelle. Cependant Jésus ne s’est pas servi de ce terme. Ce qu'il prêche, lui, ce n'est pas une loi, c'est une perfection indéfiuie qui comprend des conseils pour y avancer près de Dieu. La Loi demeure : elle continue à dire : ne faites pas ceci, ne faites pas cela. Maïs sa sanction sera purement spirituelle. Il n'y a aucune relation entre la nouvelle justice et le bonheur temporel. Il faudrait plutôt dire que la relation est renversée. De plus, la loi s'impose à chacun de ceux qui écoutent : il n’est plus question d'un peuple d'Israël, Les particuliers ne contractent pas alliance avec Dieu. Ils écoutent sa parole.et sont tenus de la mettre en pratique. Pour cela ils sont invités à recourir à la prière. Hommes, ils sont tenus d'aimer tous les hommes comme leur prochain. Ils ne doivent pas cependant rechercher leur estime, mais agir en vue de Dieu seul, cherchant-à mettre dans leurs actes cette perfection intérieure dont le modèle est en Dieu. Si l'on tient compte de la façon dont la perfection nouvelle intérieure s'opposait au légalisme ancien, on voit comment toutes les parties du sermon sur la montagne répondent aux besoins des âmes qu'il fallait orienter autrement que ne faisait la Loi, telle qu'elle était comprise par les Scribes. Il les fallait affranchir même de ce. qui dans la Loi avait un but historique, une mission temporelle. Le discours de Mt. est donc un ensemble parfaitement conçu en vue de combattre un idéal pharisaïque. Sans entrer dans les discussions pauliniennes, il tend à l'abrogation de la dispensation mosaïque, tout en retenant le principe de la valeur éternelle de la base morale qu'elle avait posée, et qui devait désormais prendre pour idéal la perfection de Dieu. I est très facile de montrer que Jésus n'a rien détruit de la morale prescrite. Et cependant le changement est très profond. On regardait vers la Loi qu'il ne fallait pas transgresser; il montre Dieu, le Père qu'il faut aimer et satisfaire. Ainsi le judaïsme et le christianisme peuvent conserver le même livre, et ce sont cependant deux religions. Anaryse. — Le sermon débute v, 3-12 par une série d'affirmations très fermes, mais étranges pour le sens humain, qui font pressentir une doctrine nouvelle, laquelle ne sera pas mieux comprise que celle des anciens prophètes. Mais la persécution bien supportée met le sceau aux béatitudes. On sait clairement quelles sont les dispositions de l'homme qui seront récompensées dans leroyaume des cieux. Le principe traditionnel de la rétribution est maintenu, mais on l'obtient par ce que les hommes estiment peu ou regardent comme une disgrâce. v, 43-16. Avertissement à prendre au sérieux la pratique des œuvres, dans l'intérêt des autres. . Le corps du discours comprend deux thèmes : 1) Quels sont les rapports de la doctrine de Jésus avec la Loi et les Prophètes (v, 17-48), de son esprit avec l'esprit des hypocrites (νι, 1-18)?
4:1
… Importante è il suo trattato o sermone De abnegatione sui ipsis, detto anche, meno esattamente, De tentatione Domini in deserto, perché ha per assunto Matt. 4, 1. Fine dell'autore è di condurre l'anima alla perfezione attraverso i sette gradi dell'abnegazione evangelica, che la fanno entrare come in sette deserti. …
Il termine vi è usato 30 volte in questo senso tecnico di nemico di Dio e dei suoi fedeli, eccetto 3 casi in cui διάβολο (plurale) è l'attributivo «accusatore» (I Tim. 3, 11 [detrahentes]; II Tim. 3, 3 e Tit. 2, 3 [criminator]; cf. s. Policarpo, 5, 2). Ricorre anche 36 volte ὁ αἰτανᾶς (Mt. 4, 1 a diabolos = Mc. 1, 13 a satana; Volgata sempre satanas e mai satan), oltre le voci affini αἰδάλωνες (Mt. 8, 31) e τὸ δαψόνων (63 volte, 27 al singolare ma 36 al plurale; 53 volte nei Vangeli). …
… In contesto messianico (Is. 2, 2; Mt. 4, 1 ecc.; cf. Ez. 38, 6, 16; Dan. 10, 14: in novissimis diebus o in novissimo diorum) indica la fine dell'èra o dei tempi del Vecchio Testamento (senso etimologico di 'aḥārith) e l'inizio …
Nel Nuovo Testamento l'intervento di Satana fino alla possessio è connesso con il conato diabolico di far deviare la missione di Cristo per via di seduzione e d'intimidazione (Mc. 1, 12 sg.; Mt. 4, 1-11; Lc. 4, 1-13; Lc. 22, 31), onde ostacolare il Regno di Dio (Lc. 11, 20; Mt. 12, 28).
nesso il ricordo del digiuno e delle tentazioni di N. Signore (Lc. 4, 1-8; Mt. 4, 1-4). La tradizione, controllabile fino dal sec. IV per il racconto di Egeria (v.) riassunto da s. Valerio (sec. …
… che non possano essere illuminati dall'evangelo della gloria del Cristo» (II Cor. 4, 41), mediante la capziosa «sapienza di questo mondo» (I Cor. 2, 6) e le «profondità di S.» (Apoc. 2, 24). «Il tentatore» (ὁ παρᾶς ἄννε: I Thess. 3, 5; I Cor. 7, 5; cf. Mt. 4, 1-3) induce a mentire a Dio (Act. 5, 3); ha per metodo il mendacio (Io. 8, 44) e per sedurre «si trasfigura in angelo di luce» (II Cor. 11, 14). Contro le sue seduzioni (II Cor. 2, 11) …
… Ad es., Lc. 4, 1-13 inverte le due ultime tentazioni riferite da Mt. 4, 1-11. Talvolta in una serie di sezioni comuni appaiono episodi propri di qualche V. S. (cf. Mt. 8-13 con Mc. 1, 29-6, 13; il discorso della montagna di Mt. 5-7 con Lc. 6, 20-49; ecc.).
Nel Nuovo Testamento, il divino Spirito personale è la forza che presiede all'Incarnazione, alla fondazione e allo sviluppo del Regno di Dio (Lc. 1, 15, 35, 41, 67; 2, 25-27; Mt. 3, 16; 4, 1; 10, 20; 12, 28; Lc. 4, 1, 14; Io. 14, 17; 16, 7-15). Gli Atti degli Apostoli rilevano costantemente l'azione dello Spirito divino, sommo dono messianico (Act. 2, 17) nella Chiesa …
… Mc. 1, 12-13 accenna in breve al fatto. Mt. 4, 1-11 e Lc. 4, 1-13 sono più estesi e, con leggere divergenze, riferiscono tre t. di G. C. in particolare; la seconda di s. Matteo è la terza in s. Luca e viceversa: l'ordine del primo sembra …
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… Non tutte le t. vengono direttamente dal demonio, egli però ne è spesso l'autore e la S. Scrittura lo chiama il tentatore per eccellenza (I Thess. 3, 5; Mt. 4, 3). Le t. diaboliche si esplicano per lo più nell'interno dell'uomo. …
4:4
… Alcuni lasciano intravedere un'origine speciale dei libri del Vecchio Testamento, poiché, adducendoli semplicemente con le formole di « Scrittura » (ἡ γραφή) « è scritto » (γέγραπται: Io. 10, 34 sgg.; Mt. 4, 4, ecc.) per dirimere ogni questione, il considerano di un'autorità indiscussa e superiore ad ogni altra, proprio in quanto sono « lo Scritto », « la Scrittura » per eccellenza. …
4:5
… Forse è il πτερόγιον τοῦ ἱεροῦ (pinnaculum templi) di Mt. 4, 5. Il portico di Salomone, forse restaurato da Erode, si ergeva ad est sopra una scarpa risultante di pietre enormi e fissate con piombo. …
4:6
PRIMATO DI SAN PIETRO E DEL ROMANO PONTEFICE
… Più volte i profeti avevano parlato del Messia come pastore del suo popolo (Mt. 2, 13; 4, 6-7; 5, 3; Soph. 3, 19;
… S. non ha nulla in Gesù, che non è del mondo (Io. 8, 23; 12, 31; 14, 30; 16, 11; 17, 14-16); S. non può nuocere ai figli di Dio (I Io. 5, 18). S. confessa che il suo potere è derivato (Lc. 4, 6). È un tentatore che sa sfruttare perfino la Scrittura (Mt. 4, 6) per sedurre il Messia; Giuda ne è vittima (Lc. 22, 3; Io. 13, 27); Pietro e gli Apostoli ne sono scossi (Lc. 22, 31). Sovrumana è la sua potenza (II Thess. 2, 9), che si oppone all'evangelizzazione …
4:8
… Satana, capo (ὁ ἄρχων) di questo mondo (Io. 12, 31; 14, 30; 16, 11), tale si manifesta già quando tenta Gesù (Mt. 4, 8-10; Lc. 4, 6-13) nel vano tentativo di assoggettarsi anche lui, l'unico in cui « non ha nulla » (Io. 14, 30; 17, 16). È addirittura « il dio di questo mondo » (II Cor. 4, 4), mondo sottratto …
4:10
Quanto all'obbligo dell'a. verso Dio, i moralisti ricordano che tale dovere è imposto sia dalla legge naturale, sia dal diritto divino-positivo (cf. Mt. 4,10); la legge ecclesiastica poi ha determinato il modo e il tempo di soddisfare, per i fedeli, a detto precetto (cf. can. 1255 sgg. del CIC). …
Tale verità ebbe conferma dalla predicazione di Cristo o degli Apostoli (cf. Mt. 19, 16-17; Mc. 10, 17-18; Lc. 18, 18-19; e ancora: Mt. 4, 10; Mc. 12, 30; Lc. 4, 8; 10, 27: la fonte comune di questi ultimi testi è Deut. 6, 5; cf. pure I Cor. 8, 4-6). E in seguito, come giustamente osserva A. Harnack, il contrasto tra m. …
… Lo scopo e l'importanza del p. f. si desume dal fatto che con esso si rende più facile il culto interno ed esterno, individuale e sociale dovuto a Dio per diritto naturale-positivo-divino (cf. Mt. 4, 10; Io. 4, 23, 24; Sum. Theol., 2°-2°, q. 84) e l'uomo conquista molti vantaggi fisici, economici, morali, culturali e religiosi (cf. allocuzione di Pio XII, 7 sett. 1947: AAS, 39 [1947], p. 427).
4:11
… Questa presenza degli a. è specialmente notevole nella natività di Gesù (annunziazione a Maria, apparizioni a Giuseppe, apparizione ai pastori, fuga in Egitto e ritorno in Galilea), all'inizio del ministero pubblico (Mt. 4, 11), nella passione (Mt. 26, 53; Lc. 22, 43), nel suo trionfo della risurrezione e dell'ascensione (Mc. 16, 5; Lc. 24, 23; Io. 20, 12; Act. 1, 10), nel giudizio futuro (Mt. 13, 39, 41, …
… La sua Divinità risplende nelle sue parole e nelle sue opere: si proclama più grande di David e di Salomone (ibid. 12, 41 sgg.; Mc. 12, 35), degli Angeli (Mt. 4, 11); si mette alla pari con Dio, integrando la legge antica (ibid. 5, 21 sgg.), dicendo che solo lui conosce il Padre e solo il Padre conosce lui, suo Figlio (ibid. 11, 27). In s. Giovanni …
4:12
… 1-21), rimane qualche tempo in Giudea, dove riceve l'ultima testimonianza del Battista (ibid. 3, 22-30); ritorna in Galilea, sia per sfuggire ai farisei che hanno sentito dire che fa dei discepoli (ibid. 4, 1-3), sia perché Giovanni è stato incaricato (Mt. 4, 12; Mc. 1, 14; anche Lc. 4, 14 è del secondo ritorno in Galilea); passando per la Samaria converte la donna: è il tempo della messe (Io. 4, 35b; 35a è un proverbio: cf. F. Prat [v. bibl.], …
4:13
CAFARNAO. - Città «di Galilea» (Lc. 4, 23; Καφαρναούμ, lat. Capharnaum) nominata sedici volte nei Vangeli (4 in Mt., 3 in Mc., 4 in Lc., 5 in Io.). È chiamata «marittima» (παραβελάσσιος) in Mt. 4, 13. Gesù la elesse come sede stabile della sua predicazione (Mt. 4, 13; Lc. 4, 31; Io. 2, 12) e vi compì molti miracoli (liberazione d'un de-
… La forma Ναζαρα (Lc. 4, 15; Mt. 4, 13) sembra ellenizzazione come Ναζωραῖος, nome che si dava ai cristiani, non senza disprezzo. …
… Il testo è utilizzato dall'evangelista Matteo, che lo pone in relazione con il trasferimento temporaneo di Gesù a Cafarnao, località posta vicino al confine fra la tribù di Nephthali e quella di Z. (Mt. 4, 13 sgg.).
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È il senso non esclusivo, ma prevalente nella Bibbia, di ἐθνικός (sost.): Mt. 5, 47; 6, 7; 13, 17; sinonimo al plur. di τὰ ἐθνή che nel Settanta traduce l'ebr. haggājim (Ex. 34, 24; Lev. 18, 24, ecc.; Is. 9, 1), cf. Mt. 4, 15; 6, 32 e passim; in opposizione ai giudei: Rom. 3, 39; 9, 24, ecc.; Lc. 2, 32; Act. 26, 17, 23.
… Iud., III, 3, 3). L'espressione «al di là del Giordano» πέραν τοῦ Ἰωδῆνου è usata come nome proprio indeclinabile nella enumerazione insieme alla Galilea e Giudea, i cui popoli accorrevano ad ascoltare la predicazione di Gesù (Mt. 4, 15, 25; Mc. 3, 78). La regione, detta anche «la Giudea al di là del Giordano» (Mt. 19, 1), fu visitata da Gesù e due volte fino a Bethania di Transgiordania (Io. 1, 28; 3, 26; 10, 40).
4:16
… gradualmente esteso ai paesi di Chabul (I Reg. 9, 11), al distretto di Zabulon e a tutto il territorio vicino al lago di Genesareth (Is. 8, 23). Abitata in maggioranza da pagani, fu chiamata gállí hag-gójim « Galilea delle genti » (Is. 9, 1; I Mach. 5, 14; Mt. 4, 16).
4:17
Le b. hanno carattere messianico: Gesù promulga il « lieto messaggio » della venuta del Regno di Dio (Mt. 4, 17) inteso come sovratterno, elencando i membri che di diritto ne fanno parte. …
Gli inizi della predicazione di Gesù e di G. B. sono riferiti con gli stessi termini (Mt. 3, 2; 4, 17). G. B. comincia nel Gôr: poi attraversa il Giordano e va a Bethania (v.), dove riceve l'ambascerità dei sinedristi (Io. 1, 28). Mentre Gesù predica in Giudea (Io. 3, 22) attorniato …
… Già nei Sinottici sono delineati i caratteri fondamentali del Regno: mutamento dello spirito (μετάνους: Mt. 4, 17; Mc. 1, 4) operato per mezzo del Battesimo (Mc. 1, 15 e 16, 16; cf. Io. 3, 5), santità interiore in antitesi con il formalismo farisaico (Mt. 5, 20; 23, 23), soprattutto carità somma …
… Correlativa al Regno di Dio (II Tim. 4, 1), che « è venuto » eppur deve ancora venire (Mt. 4, 17; 6, 10), la p. del Re-Messia, realtà e fine cui tutto tende, assume aspetti diversi, secondo le fasi del Regno cui corrisponde. …
Nel Nuovo Testamento la « metanoia » è un concetto fondamentale della predicazione di Cristo: « paenitentia agite, appropinquavit regnum caelorum » (Mt. 4, 17; cf. Mc. 1, 15).
condizioni necessarie per entrarvi (Mt. 4, 17; Mc. 10,
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Dopo la pesca miracolosa chiamato all'apostolato, seguì le vicende del collegio apostolico (Mt. 4, 18-20; Mc. 1, 16; Lc. 9, 1-11). Nei cataloghi degli apostoli è nominato sempre nella 1ª quaterna; al 2º posto da Mt. e Lc., al quarto da Mc. e Act. Nella narrazione evangelica, …
… discendere sul Figlio dell'uomo » (Io. 1, 35-51). Qualche giorno dopo, sulle rive del Lago di Tiberiade, chiama Pietro e Andrea, suo fratello, che stavano pescando, e dice ad essi in forma categorica: « Venite dietro a me, e vi farò pescatori di uomini » (Mt. 4, 18-19). Il gruppo dei discepoli aumenta di giorno in giorno. …
… Iud., III, 10,8); « mare di Galilea » (Mt. 4,18; 15,29; Mc. 1,16; 7,31) dal nome del distretto politico. …
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dine provvidenziale (Mt. 4, 20; 19, 27; Hebr. 10, 32-34). La r. abituale consiste nella prontezza permanente a compiere ogni r. attuale richiesta dal Cristo (s. Ignazio, Es. spir., nn. 149-55).
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… Sia l'ebraico ἀδ. sia il greco ἀδελφός, come risulta dai molti testi sacri e profani, può indicare: a) f. nel vero e proprio senso (Gen. 4, 8; Mt. 4, 21; 17, 1, ecc.); b) consanguineo di qualsiasi grado (Gen. 13, 18; 28, 2; I Par. 23, 21); c) prossimo (Deut. 15, 3; Ios. 22, 2; Iudc. 1, 3; Ier. 7, 15; Rom. 9, 3; Iac. 1, 9; Platone, …
4:22
… Messia», ne ebbe il soprannome di Cephas (Io. 1, 42). Fu presente al miracolo di Cana (ibid. 2, 2-11), si stabilì poi con Gesù a Cafarnao (ibid. 2, 12). Fu chiamato definitivamente all'apostolato dopo la prima pesca miracolosa (Lc. 5, 11; Mc. 1, 18; Mt. 4, 22), divenendo così «pescatore di uomini».
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Nel Nuovo Testamento, i sinottici specialmente (cf. Mt. 3, 2; 4, 23; 9, 35; 13, 1-53; 21, 43; Mc. 1, 14; Lc. 1, 32, 33; 16, 16) ci descrivono il regno fondato dal Cristo, regno predetto dai profeti (cf. Is. 9, 6, 7; Dan. 2, 44; 7, 14), a cui tutti …
Gli aspetti principali della salvezza operata da G. sono indicati già nella compendiosa descrizione data da Mt. 4, 23 e 9, 35 (cf. s. Pietro in Act. 10, 38), che abbraccia tutto il ministero di Galilea: « andava attorno per tutta la Galilea, insegnando nelle loro sinagoghe e predicando il Vangelo …
… Sia Gesù (cf. Mt. 4, 23; Lc. 4, 16 sgg.; 13, 10) sia i suoi discepoli (Act. 9, 20; 13, 5.14; 14, 1; 17, 1.17; 18, 4.19.26; 19, 8) approfittarono di tale usanza per diffondere la nuova dottrina. …
4:24
… Non raramente tutto ciò è inquadrato nelle linee di una ben riconoscibile malattia naturale, come, del resto, si ricava dal Vangelo, nel caso dell'indemoniato lunatico epilettico (Mt. 4, 24; 17, 14); nelle differenti forme di paralisi e contratture localizzate (Lc. 13, 11-16), di cecità, sordità, mutismo (Mt. 9, 32; 12, 22; Mc. 7, 32; 9, 24) e del colpito da crisi di …
Vari accenni ai miracoli di Gesù pongono accanto ai malati guariti gli i. liberati (Mt. 4, 24; Mc. 1, 32, 34, 39; Mt. 8, 16; Lc. 4, 40 sg.; Mc. 3, 10; Lc. 6, 17-19; 7, 21).
LUNATICO (ΣΕΛΓΝΙΑΖΌΜΕΝΟΣ, DA ΣΕΛΉΝΗ «LUNA»)
Tra i molti malati guariti da Gesù presso il lago di Tiberinde c'erano anche dei l. (σελγνιαζόμενοι; Mt. 4, 24), che, in questo caso, sono distinti dagli indemoniati (δαιμονιζόμενοι).
… In tal senso ampio, della regione siro-fenicia, il termine S. è usato nel Nuovo Testamento (Mt. 4, 24; Act. 15, 23, 41; 18, 18; 20, 3; 21, 3; Gal. 1, 21). Ingrandimenti successivi della provincia riflettono passaggi alla pura e semplice amministrazione romana di territori che avevano …
4:25
DECAPOLI. - Nome che nel Vangeli (Mt. 4, 25; Mc. 5, 20; 7, 31), in Fl. Giuseppe (Vita, 65, 341), Plinio (Hist. nat., 5, 18, 74), Tolomeo (V, 14, 18) e in una iscrizione palmirena (Corpus inscr. …
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.