Immediatly after his Sermon (to confirme his doctrine with a miracle) he cureth a Leper. 5 But aboue him and al other Iewes, he cōmendeth the faith of the Centurion, who was a Gentil: and foretelleth by that occasion, the vocation of the Gentiles, and reprobation of the Iewes. 14 la Peters house he sheweth great grace. 18 In the way to the sea he speaketh with two, of folowing him: 23 and vpon the sea commaundeth the tempest: 28 and beyond the sea he manifesteth the deuils malice agaynst man, in an heard of svvine.
1And when he was come down from the mountain, great multitudes followed him:E sceso ch'egli fu dal monte, lo seguirono molte turbe.AND vvhen he vvas come dovvne from the mountaine, great multitudes folovved him:Cum autem descendisset de monte, secutæ sunt eum turbæ multæ: 2And behold a leper came and adored him, saying: Lord, if thou wilt, thou canst make me clean.Quand'ecco un lebbroso accostatosegli lo adorava, dicendo: Signore, se vuoi, puoi mondarmi.And behold a leper came and adored him saying, Lord, if thou vvilt, thou canst make me cleane.et ecce leprosus veniens, adorabat eum, dicens: Domine, si vis, potes me mundare. 3And Jesus stretching forth his hand, touched him, saying: I will, be thou made clean. And forthwith his leprosy was cleansed.E Gesù stesa la mano lo toccò, dicendo: Lo voglio: sei mondato. E subito fu mondato dalla sua lebbra.And IESVS stretching forth his hand, touched him, saying. I vvil. be thou made cleane. And forthvvith, his leprosy vvas made cleane.Et extendens Jesus manum, tetigit eum, dicens: Volo. Mundare. Et confestim mundata est lepra ejus. 4And Jesus saith to him: See thou tell no man: but go, shew thyself to the priest, and offer the gift which Moses commanded, for a testimony unto them.E Gesù gli disse: Guardati di dirlo a nessuno; ma va a mostrarti al sacerdote, e offerisci il dono prescritto da Mosè in testimonianza per essi.And IESVS sayth to him, See thou tel no body: but goe, shevv thy self to the priest, & offer the gift vvhich Moyses commaunded for a testimonie to them.Et ait illi Jesus: Vide, nemini dixeris: sed vade, ostende te sacerdoti, et offer munus, quod præcepit Moyses, in testimonium illis. 5And when he had entered into Capharnaum, there came to him a centurion, beseeching him,Ed entrato che fu in Capharnaum, andò a trovarlo un centurione, raccomandandosegli.And vvhen he vvas entred into Capharnaum, there came to him a Centurion, beseeching him,Cum autem introisset Capharnaum, accessit ad eum centurio, rogans eum, 6And saying, Lord, my servant lieth at home sick of the palsy, and is grievously tormented.E dicendo: Signore, il mio servo giace in letto malato di paralisia nella mia casa, ed è malamente tormentato.& saying, Lord my boy lieth at home sicke of the palsey, & is sore tormēted.et dicens: Domine, puer meus jacet in domo paralyticus, et male torquetur. 7And Jesus saith to him: I will come and heal him.E Gesù gli disse: io verrò, e lo guarirò.And IESVS sayth to him, I vvil come, & cure him.Et ait illi Jesus: Ego veniam, et curabo eum.
8And the centurion, making answer, said: Lord, I am not worthy that thou shouldst enter under my roof; but only say the word, and my servant shall be healed.Ma il centurione rispondendo disse: Signore, io non son degno, che tu entri sotto il mio tetto: ma di solamente una parola, e il mio servo sarà guarito.And the Centurion making ansvver, sayd, Lord I am not vvorthie that thou shouldest enter vnder my roofe: but only say the vvord, and my boy shal be healed.Et respondens centurio, ait: Domine, non sum dignus ut intres sub tectum meum: sed tantum dic verbo, et sanabitur puer meus. 9For I also am a man subject to authority, having under me soldiers; and I say to this, Go, and he goeth, and to another Come, and he cometh, and to my servant, Do this, and he doeth it.Imperocché io sonò un uomo subordinato ad altri, e ho sotto di me dei soldati, e dico a uno: Va, ed egli va; e all'altro: Vieni, ed egli viene; e al mio servitore: Fa la tal cosa ed ei la fa.For I also am a man subiect to authoritie, hauing vnder me souldiars: and I say to this, goe, and he goeth: and to an other, come, & he cometh: and to my seruant, doe this, & he doeth it.Nam et ego homo sum sub potestate constitutus, habens sub me milites, et dico huic: Vade, et vadit: et alii: Veni, et venit: et servo meo: Fac hoc, et facit. 10And Jesus hearing this, marvelled; and said to them that followed him. Amen I say to you, I have not found so great faith in Israel.Gesù udite queste parole ne restò ammirato, e disse a coloro, che lo seguivano: In verità io vi dico, che non ho trovato fede si grande in Israele.And IESVS hearing this, marueiled: and sayd to them that folovved him, Amen I say to you, I haue not found so great faith in Israel.Audiens autem Jesus miratus est, et sequentibus se dixit: Amen dico vobis, non inveni tantam fidem in Israël. 11And I say to you that many shall come from the east and the west, and shall sit down with Abraham, and Isaac and Jacob in the kingdom of heaven:E io vi dico, che molti verranno dall'oriente, e dall'occidente, e sederanno con Abramo, e Isacco, e Giacobbe nel regno de' cieli:And I say to you, that many shal come from the East and West, and shal sitte dovvne vvith Abraham & Isaac & Iacob in the kingdom of heauen:Dico autem vobis, quod multi ab oriente et occidente venient, et recumbent cum Abraham, et Isaac, et Jacob in regno cælorum: 12But the children of the kingdom shall be cast out into the exterior darkness: there shall be weeping and gnashing of teeth.Ma i figliuoli del regno saranno gittati nelle tenebre esteriori: ivi sarà pianto, e stridore di denti.but the children of the kingdom shal be cast out into the exteriour darkenesse: there shal be vveeping & gnashing of teeth.filii autem regni ejicientur in tenebras exteriores: ibi erit fletus et stridor dentium.
13And Jesus said to the centurion: Go, and as thou hast believed, so be it done to thee. And the servant was healed at the same hour.Allora Gesù disse al centurione: Va, e ti sia fatto, conforme hai creduto. E nello stesso momento il servo fu guarito.And IESVS said to the Centurion, Goe: and as thou hast beleeued, be it done to thee. And the boy vvas healed in the same houre.Et dixit Jesus centurioni: Vade, et sicut credidisti, fiat tibi. Et sanatus est puer in illa hora. 14And when Jesus was come into Peter’s house, he saw his wife’s mother lying, and sick of a fever;Ed essendo andato Gesù a casa di Pietro, vide la suocera di lui giacente colla febbre:And vvhen IESVS was come into Peters house, he savv his vviues mother layde, & in a fitte of a feuer:Et cum venisset Jesus in domum Petri, vidit socrum ejus jacentem, et febricitantem: 15And he touched her hand, and the fever left her, and she arose and ministered to them.E toccolle la mano, e la febbre se ne andò: ed ella si alzò, e serviva ad essi.and he touched her hand, and the feuer left her, and she arose, and ministred to him.et tetigit manum ejus, et dimisit eam febris, et surrexit, et ministrabat eis. 16And when evening was come, they brought to him many that were possessed with devils: and he cast out the spirits with his word: and all that were sick he healed:Venuta poi la sera gli presentarono molti indemoniati: ed egli cacciava colla parola gli spiriti, e sanò tutti i malati:And vvhen euening vvas come, they brought to him many that had diuels: and he cast out the spirites vvith a vvord: and al that vvere il at ease he cured:Vespere autem facto, obtulerunt ei multos dæmonia habentes: et ejiciebat spiritus verbo, et omnes male habentes curavit: 17That it might be fulfilled, which was spoken by the prophet Isaias, saying: He took our infirmities, and bore our diseases.Affinchè si adempisse quello, che fu detto da Isaia profeta, il quale dice: Egli ha prese le nostre infermità; e ha portato i nostri malori.that it might be fulfilled vvich vvas spoken by Esay the Prophete saying, He tooke our infirmities, and bare our diseases.ut adimpleretur quod dictum est per Isaiam prophetam, dicentem: Ipse infirmitates nostras accepit: / et ægrotationes nostras portavit. 18And Jesus seeing great multitudes about him, gave orders to pass over the water.Vedendo poi Gesù una gran turba intorno a se, dette ordine per passare all'altra riva.And IESVS seeing great multitudes about him, commaunded to goe beyond the vvater.Videns autem Jesus turbas multas circum se, jussit ire trans fretum.
19And a certain scribe came and said to him: Master, I will follow thee whithersoever thou shalt go.E accostatosegli uno scriba, gli disse: Maestro io ti terrò dietro, dovunque anderai.And a certaine Scribe came, and sayd to him, Master, I vvil folovv thee vvithersoeuer thou shalt goe.Et accedens unus scriba, ait illi: Magister, sequar te, quocumque ieris. 20And Jesus saith to him: The foxes have holes, and the birds of the air nests; but the Son of man hath not where to lay his head.E Gesù gli disse: Le volpi hanno le loro tane, e gli uccelli dell'aria i loro nidi: ma il figliuolo dell'uomo non ha dove posare la testa.And IESVS sayth to him, the foxes haue holes, and the foules of the ayre nestes: but the sonne of man hath not vvhere to lay his head.Et dicit ei Jesus: Vulpes foveas habent, et volucres cæli nidos; Filius autem hominis non habet ubi caput reclinet. 21And another of his disciples said to him: Lord, suffer me first to go and bury my father.E un altro de' suoi discepoli gli disse: Signore, dammi prima licenza di andare a seppellire mio padre.And an other of his Disciples sayd to him, Lord, permit me first to goe & burie my father.Alius autem de discipulis ejus ait illi: Domine, permitte me primum ire, et sepelire patream meum. 22But Jesus said to him: Follow me, and let the dead bury their dead.Ma Gesù gli disse: Sieguimi, e lascia, che i morti seppelliscano i loro morti.But IESVS sayd to him, Folovv me, and let the dead burie their dead.Jesus autem ait illi: Sequere me, et dimitte mortuos sepelire mortuos suos. 23And when he entered into the boat, his disciples followed him:Ed essendo montato nella barca, lo seguirono i suoi discepoli.And vvhen he entered into the boate, his Disciples folovved him:Et ascendente eo in naviculam, secuti sunt eum discipuli ejus: 24And behold a great tempest arose in the sea, so that the boat was covered with waves, but he was asleep.Quand'ecco una gran tempesta si sollevò nel mare; talmente che la barca era coperta dall'onde: ed egli dormiva.and loe a great tempest arose in the sea, so that the boate vvas couered vvith vvaues, but he slept.et ecce motus magnus factus est in mari, ita ut navicula operiretur fluctibus, ipse vero dormiebat. 25And they came to him, and awaked him, saying: Lord, save us, we perish.E accostatisi a lui i suoi discepoli, lo svegliarono dicendogli: Signore, salvaci: ci perdiamo.And they came to him, and raised him, saying, Lord, saue vs, vve perish.Et accesserunt ad eum discipuli ejus, et suscitaverunt eum, dicentes: Domine, salva nos, perimus. 26And Jesus saith to them: Why are you fearful, O ye of little faith? Then rising up, he commanded the winds, and the sea, and there came a great calm.E Gesù disse loro: Perché temete, o uomini di poca fede? Allora rizzatosi, comandò ai venti, e al mare; e si fe' gran bonaccia.And he saith to them, Why are you fearful O ye of litle faith? Then rising vp he commaunded the vvindes & the sea, and there ensued a great calme.Et dicit eis Jesus: Quid timidi estis, modicæ fidei ? Tunc surgens imperavit ventis, et mari, et facta est tranquillitas magna.
27But the men wondered, saying: What manner of man is this, for the winds and the sea obey him?Onde la gente ne restò ammirata, e dicevano: Chi è costui, a cui ubbidiscono i venti, e il mare?Moreouer the men marueled saying, What an one is this, for the vvindes and the sea obey him?Porro homines mirati sunt, dicentes: Qualis est hic, quia venti et mare obediunt ei ? 28And when he was come on the other side of the water, into the country of the Gerasens, there met him two that were possessed with devils, coming out of the sepulchres, exceeding fierce, so that none could pass by that way.Ed essendo egli sbarcato al di là del lago nel paese de' Geraseni, gli vennero incontro due indemoniati, che uscivano dalle sepolture; ed erano tanto furiosi, che nissuno poteva passare per quella strada.And vvhen he vvas come beyond the vvater into the countrey of the Gerasens, there mette him tvvo that had diuels, coming forth out of the sepulcres, exceding fierce, so that none could passe by that vvay.Et cum venisset trans fretum in regionem Gerasenorum, occurrerunt ei duo habentes dæmonia, de monumentis exeuntes, sævi nimis, ita ut nemo posset transire per viam illam. 29And behold they cried out, saying: What have we to do with thee, Jesus Son of God? art thou come hither to torment us before the time?E si misero tosto a gridare: Che abbiam noi che fare con teco, o Gesù figliuolo di Dio? Sei tu venuto qui avanti tempo per tormentarci?And behold they cried saying, What is betvvene vs and thee IESV the sonne of God? art thou come hither to torment vs before the time?Et ecce clamaverunt, dicentes: Quid nobis et tibi, Jesu fili Dei ? Venisti huc ante tempus torquere nos ? 30And there was, not far from them, a herd of many swine feeding.Ed eravi non lungi da essi un gregge di molti porci, che pascolava.And there vvas not farre frome them an heard of many svvine feeding.Erat autem non longe ab illis grex multorum porcorum pascens. 31And the devils besought him, saying: If thou cast us out hence, send us into the herd of swine.Or i demoni lo pregavano dicendo: Se ci cacci di qui, mandaci in quel gregge di porci.And the diuels besought him saying, If thou cast vs out, send vs into the heard of svvine.Dæmones autem rogabant eum, dicentes: Si ejicis nos hinc, mitte nos in gregem porcorum. 32And he said to them: Go. But they going out went into the swine, and behold the whole herd ran violently down a steep place into the sea: and they perished in the waters.Ed egli disse loro: Andate. E quegli essendo usciti, entrarono ne' porci, e immediatamente tutto il gregge con grand'impeto si precipitò nel mare, e perì nell'acqua.And he said to thē, Goe. But they going forth vvent into the svvine, and behold the whole heard vvent vvith a violence headlong into the sea: and they dyed in the vvaters.Et ait illis: Ite. At illi exeuntes abierunt in porcos, et ecce impetu abiit totus grex per præceps in mare: et mortui sunt in aquis.
33And they that kept them fled: and coming into the city, told every thing, and concerning them that had been possessed by the devils.E i pastori si fuggirono, e andati in città raccontarono tutte queste cose, e il fatto di quelli, che erano stati posseduti dai demonj.And the svvineheardes sled: and comming into the citie, told al, and of them that had been possessed of diuels.Pastores autem fugerunt: et venientes in civitatem, nuntiaverunt omnia, et de eis qui dæmonia habuerant. 34And behold the whole city went out to meet Jesus, and when they saw him, they besought him that he would depart from their coasts.E subitamente tutta la città uscì intorno a Gesù: e vedutolo, lo pregarono di ritirarsi da' loro confini.And behold the vvhole citie vvent out to meete IESVS, and vvhen they savv him, they besought him that he vvould passe from their quarters.Et ecce tota civitas exiit obviam Jesu: et viso eo, rogabant ut transiret a finibus eorum.
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St. Augustine
And when he was come down from the mountain. St. Matthew says, that Jesus Christ ascended the mountain, and sat down to teach the people; while St. Luke affirms, that he descended, and stood in a plain place. But there is no contradiction; for he first ascended to the top of the mountain, and then descended to an even plain, which formed part of the descent. Here he stood for a while, and cured the sick, as mentioned by St. Luke; but afterwards, according to the relation of St. Matthew, he sat down, which was the usual posture of the Jewish doctors. (St. Augustine)
8:2
about the year A.D. 31.
Bible de Vence
As the three evangelists relate the cure of the leper in nearly the same words, and with the same circumstances, we may conclude they speak of the same miracle. St. Matthew alone seems to have observed the time and order of this transaction, viz. after the sermon of the mount; the other two anticipate it. The Bible de Vence seems to infer, from the connection St. Matthew makes between the sermon of the mount and the cure of the leper, that it was not the same leper as that mentioned, Mark 1:40.; Luke 5:12. (Bible de Vence)
Witham
Adored him. In St. Mark it is said, kneeling down, Matthew 1:40. In St. Luke, prostrating on his face. It is true, none of these expressions do always signify the adoration or worship which is due to God alone, as may appear by several examples in the Old and New Testament; yet this man, by divine inspiration, might know our blessed Saviour to be both God and man. (Witham)
Bible de Vence
"Make me clean;" literally, "purify me;" the law treated lepers as impure. (Bible de Vence)
The leper, by thus addressing our Saviour acknowledges his supreme power and authority, and shews his great faith and earnestness, falling on his knees, as St. Luke relates it. (St. Chrysostom, hom. xxvi.) Our prayer should be such with great faith and confidence, qualified with profound humility, and entire diffidence of self.
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Witham
Jesus, stretching forth his hand, touched him. By the law of Moses, whosoever touched a leper, contracted a legal uncleanness: but not by touching in order to heal him, says Theophylactus. Besides, Christ would teach them that he was not subject to this law. (Witham)
St. Ambrose
"Touched him." To shew, says St. Cyprian, that his body being united to the Divinity, had the power of healing and giving life. Also to shew that the old law, which forbad the touching of lepers, had no power over him; and that so far from being defiled by touching him, he even cleansed him who was defiled with it. (St. Ambrose)
St. Chrysostom
When the apostles healed the lame man, they did not attribute it to their own power, but said to the Jews: Why do you wonder at this? Or, why look you at us, as if by our power or strength we have made this man to walk? But when our Saviour heals the leper, stretching out his hand, to shew he was going to act of his own power, and independently of the law, he said: "I will. Be thou clean;" to evince that the cure was effected by the operation of his own divine will. (St. Chrysostom, hom. xxvi.)
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Witham
For a testimony to them. That is, when the priest finds thee truly cured, make that offering which is ordained in the law. (Witham)
Menochius
He did this to give us an example of humility, and that the priests, by approving of his miracle, and being made witnesses to it, might be inexcusable, if they would not believe him. (Menochius)
He thus shews his obedience to the law, and his respect for the diginity of priests. He makes them inexcusable, if they can still call him a transgressor of the law, and prevaricator. He moreover gives this public testimony to them of his divine origin. (St. Chrysostom, hom. xxvi.) St. Chrysostom, in his third book on the priesthood, says: "the priests of the old law had authority and privilege only to discern who were healed of leprosy, and to denounce the same to the people; but the priests of the new law have power to purify, in very deed, the filth of the soul. Therefore, whoever despiseth them, is more worthy to be punished than the rebel Dathan and his accomplices." Our Saviour willeth him to go and offer his gift or sacrifice, according as Moses prescribed in that case, because the other sacrifice, being the holiest of all holies, viz. his body, was not yet begun. (St. Augustine, lib. ii. et Evang. 2:3. et cont. adver. leg. et Proph. lib. 1:chap. 19, 20.)
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Witham
A centurion. The same who (Luke 7:3,) is said to have sent messengers to our Saviour. But there is no contradiction: for what a man does by his servants, or friends, he is many times said to do himself. He came not in person out of humanity, but by his message shewed an extraordinary faith. (Witham)
Menochius
The centurion shews a much stronger faith in the power of Christ, than those who let down the sick man through the roof, because he thought the word of Christ alone sufficient to raise the deceased. And our Saviour, to reward his confidence, not only grants his petition, as he does on other occasions, but promises to go with him to his house to heal his servant. St. Chrysostom, hom. xxvii. The centurion was a Gentile, an officer in the Roman army. According to St. Luke he did not come to him in person, but sent messengers to him, who desired him to come down and heal his servant, whereas he seems here not to wish him to come: "Lord, I am not worthy," etc. These difficulties may be easily removed. A person is said to appear before the judge, when his council appears for him; so he may be said to have come to Jesus, when he sent his messengers. Or it may be that he first sent his messengers, and afterwards went himself. As to the second difficulty, it may be said the messengers added that of their own accord, as appears from the text of St. Luke. (Menochius)
St. Augustine is of opinion that he did not go himself in person, for he thought himself unworthy, but that he sent first the ancients of the Jews, and then his friends, which last were to address Jesus in his name and with his words. ( lib. ii de cons. Evang. ch. XX.) Thus we see that the request of the two sons of Zebedee was made by themselves to Jesus Christ, according to St. Mark 10:35, and by the mouth of their mother, according to St. Matthew, 20:20.
8:7
On this occasion our Saviour does what he never did before: every where indeed he meets the will of his supplicants, but here he runs before his request, saying: "I will come;" and this he does to teach us to imitate the virtue of the centurion.
8:8
Bristow
Origen says, when thou eatest and drinkest the body and blood of our Lord, he entereth under thy roof. Thou also, therefore, humbling thyself, say: Domine, non sum dignus; Lord, I am not worth, etc. So said St. Chrysostom in his mass, Litturg. Groec. sub finem; and so doth the Catholic Church say at this day in every mass. (See St. Augustine, Ep. cxviii. ad Janu.) (Bristow)
See Luke 7:6.
8:10
Menochius
Christ here compares the faith of the centurion with that of the people in general, and not with that of his blessed mother and the apostles, whose faith was beyond a doubt much greater. (Menochius)
The Greek says, "neither in Israel."
Jesus hearing this, marvelled. That is, by his outward carriage, says St. Augustine seemed to admire: but knowing all things, he could not properly admire any thing.
Witham
I have not found so great faith in Israel. This need not be understood of every one, but of those whom he had cured. (Witham)
8:11
Bible de Vence
In consequence of the faith of this Gentile, Jesus Christ takes occasion to declare that many Gentiles would be called to sit at table with Abraham, Isaac, and Jacob, in the kingdom of heaven, which is frequently represented under the figure of a feast. See Matthew 22:2; Luke 13:29.; Luke 14:16; Apocalypse 19:9. In ancient times, the guests were reclined on beds when they took their meals. (Bible de Vence)
8:12
Bible de Vence
Whilst the Jews, who glory in descending from the patriarchs, and who, on this title, are children and heirs of the celestial kingdom which had been promised them, shall be excluded for having rendered themselves unworthy by their unbelief. (Bible de Vence)
Witham
Shall be cast out into exterior darkness. This is spoken so as to imply a comparison to a supper in a great room, with a number of lights, when they who are turned out in the night, stand without, starving, weeping, and gnashing their teeth. (Witham)
8:14
Witham
Into Peter's house. That is, which had been Peter's house; for now he had quitted house, and all things to follow Christ. (Witham)
Bible de Vence
According to St. Mark 1:29, and St. Luke 4:38, the cure of Peter's mother-in-law seems to have been performed previously to the sermon on the mount, of which St. Luke makes mention (Luke 6.) We may suppose that St. Matthew mentions it in this order, on occasion of the miracle performed in the same place on the centurion's servant. (Bible de Vence)
8:17
Menochius
In the Greek of the seventy-two interpreters, for infirmities we have amartias, sins; but the evangelist refers this to our bodily infirmities, because, as St. Chrysostom observes, diseases are the punishment of sins, and frequently arrive from the diseases of the soul. (Menochius)
Bible de Vence
The text of Isaias here quoted, regards the Messias literally. (Bible de Vence)
Witham
He took our infirmities. The words signify both the distempers of the body and the infirmities of the soul, for Christ cured both. (Witham)
8:20
St. Augustine
By the fox is meant craft and cunning, by the birds pride. Thus then our blessed Lord answered him; pride and deceit dwell in your heart, but you have left no place for the Son of Man to rest his head, who can rest only in the meek and humble. (St. Augustine)
Menochius
Jesus Christ rejected this scribe, because he wished to follow Jesus rather through the desire of glory and wealth, hoping to be great in his kingdom, than with the design of perfecting himself in virtue; so that our Saviour answers him: You cannot expect riches from me; who am poorer than the beasts of the field, or birds of the air; they have a place of rest, whereas I have none. (Menochius)
8:22
Witham
Let the dead bury their dead. The first words, let the dead, cannot mean those that were dead by a corporal death; and therefore must needs be understood of those who were spiritually dead in sin. (Witham)
Bible de Vence
Two similar answers are mentioned in Luke 9:57, 60. Jesus Christ may have given the same answers on two different occasions. (Bible de Vence)
St. Chrysostom
God will not suffer us to go and bury a deceased parent, when he calls us to other employments. (St. Chrysostom)
8:23
Haydock
This bark is the Catholic Church. The sea denotes the world, the winds and tempests shew the attempts of the wicked spirits to overturn the Church. The Lord seems to sleep, when he permits his Church to suffer persecution and other trials, which he permits, that he may prove her faith, and reward her virtue and merits. (St. Chrysostom, hom. xxiii. in Mat. viii.) The apostles had followed their divine Master. They were with him, and executing his orders, and it is under these circumstances they are overtaken with a storm. If their obedience to Jesus Christ, if his presence did not free them from danger, to what frightful storms do those persons expose themselves, who undertake the voyage of the present life without him? What can they expect but to be tossed to and fro for a time, and at last miserably to founder? Faithful souls ought, from the example here offered them, to rise superior to every storm and tempest, by invoking the all-powerful and ever ready assistance of heaven, and by always calling in God to their help before they undertake any thing of moment. (Haydock)
8:25
Haydock
Should God appear to sleep, with the apostles, we should approach nearer to him, and awaken him with our repeated prayers, saying: "Lord, save us, or we perish." (Haydock)
St. Chrysostom
Had our Saviour been awake, the disciples would have been less afraid, or less sensible of the want of his assistance: he therefore slept, that they might be better prepared for the miracle he was about to work. (St. Chrysostom, hom. xxviii.)
8:26
Haydock
Why are you fearful, having me with you? Do you suppose that sleep can take from me the knowledge of your danger, or the power of relieving you? (Haydock)
Witham
He commanded the winds. Christ shewed himself Lord and Master of the sea and winds. His words in St. Mark 4:39, demonstrate his authority: Rising up he rebuked the wind, and said to the sea: Peace, be still. (Witham)
Haydock
As before our Lord restored Peter's mother-in-law on the spot, not only to health, but to her former strength; so here he shews himself supreme Lord of all things, not only by commanding the winds to cease, but, moreover, by commanding a perfect calm to succeed. (St. Chrysostom, hom. xxix.) How many times has he preserved his Catholic Church, when (to all human appearance, and abstracting from his infallible promises) she has been in the most imminent danger of perishing? How many times by a miracle, or interposition of his omnipotence, less sensible indeed, but not less real, has he rescued our souls, on the point of being swallowed up in the infernal abyss? (Haydock)
He commands the mute elements to be subservient to his wish. He commands the sea, and it obeys him; he speaks to the winds and tempests, and they are hushed; he commands every creature, and they obey. Man, and man only, man honoured in a special manner by being made after the image and likeness of his Creator, to whom speech and reason are given, dares to disobey and despise his Creator. (St. Augustine, hom. in Mat.) From this allegory of the ship and the storm, we may take occasion to speak of the various senses in which the words of Scripture may be occasionally taken. ... The sense of Scripture is twofold, literal and spiritual. The literal is that which the words immediately signify. The spiritual or mystic sense is that which things expressed by words mean, as in Genesis xxii, what is literally said of the immolation of Isaac, is spiritually understood of Christ; and in Colossians 2:12, by the baptism of Christ, St. Paul means his burial. The spiritual sense in its various acceptations, is briefly and accurately given in the following distich: Littera gesta docet, quid credas allegoria, Moralis quid agas, quo tendas anagogia. [The Letter speaks of deeds; Allegory to faith; The Moral how to act; Anagogy our destiny.]
8:28
Witham
Two that were possessed with devils. St. Mark (Mark 5.) and St. Luke (Luke 8.), in the same passage, mentions but one man, who is also said to be possessed with a legion of devils. Those evangelists seem to make mention only of one of them, because he might be much more fierce and famous than the other. (Witham)
Bible de Vence
These sepulchres were caverns excavated in the rocks, which served them as places of retreat. (Bible de Vence)
8:29
Bible de Vence
Before the time which God has marked to drive us from the world, and to bury us for ever in the prison of hell. (Bible de Vence)
Witham
What have we to do with thee? Or what hast thou to do with us? what harm have we done thee? Art thou come hither to torment us before the time? That is, before the time and day of judgment, after which the torments and punishments of the devils will be increased. (Witham)
8:30
Witham
And not far from them.[Ver. 30. Erat non longè, but now in all Greek copies, erat longè, en de makran. Beza says the reading in the Latin is to be followed, repugnante fide omnium Graecorum Codicum, sed rectiùs.] In all Greek copies at present we read, There was afar off. Beza himself here owns, that the Latin Vulgate is to be preferred before all Greek copies and manuscripts. (Witham)
Bible de Vence
The Greco-Latin manuscript of Cambridge has not the word non in the Latin; but in the Latin of the ancient Vulgate it occurs. (Bible de Vence)
8:31
Menochius
"Send us into the herd of swine." According to St. Luke, they begged of him two things; the first, that they might not be sent into hell, there to be tormented with more grievous torments, as they will be at the end of the world; the second, that they might be permitted to go into the herd of swine, that these being destroyed, the inhabitants of that country might be ill affected towards our Saviour, and refuse to receive him. The event seems to confirm this opinion. (Menochius)
8:32
Menochius
Many reasons might be brought why our Saviour suffered the devils to enter into the swine: 1. To shew that the devils had no power even over swine without his permission. 2. That such as were freed from their power, might acknowledge the greatness of the favour done them, by seeing from how great a multitude they were liberated. 3. To punish those Jewish citizens, who fed upon swine's flesh contrary to their law. And, 4. To shew how willingly the devils dwell in the hearts of those who are addicted to the voluptuous and carnal life, aptly designated by the swine. (Menochius)
Haydock
St. Chrysostom says that our Saviour permitted the devils to enter the swine, not for their own sakes, but for our instruction. 1. That we might know how very desirous the enemy of our salvation is to bring upon us the greatest evils. 2. That the devil has not any power, even over swine, without the permission of God. And, 3. That these cruel fiends would, if the Almighty allowed them, inflict still more grievous torments on their unhappy slaves. (Hom. xxix.) Jesus Christ here confutes the Sadducean doctrine, which denies the existence of spirits, good or bad. (Haydock)
8:34
Witham
That he would depart from their coasts. St. Jerome thinks these people did this out of a motive of humility, looking upon themselves unworthy of his presence: others judge that the loss of the swine made them apprehend lest Christ, being a Jew, might do them greater damages. (Witham)
Bible de Vence
The fear lest his presence might cause them some fresh loss, seems to have overbalanced, in their estimation, the advantages they might have expected from his visit. (Bible de Vence)
Haydock
How often has our good Lord wished to visit us, to honour us with his sacred presence, to enrich us with his divine inspirations; and how often, like these Gerasens, have we desired him to depart from our territories? Some worldly interest, sensual enjoyment, or supine listlessness on our part, has occasioned us to neglect the proffered advantages. Oh! can there be more marked ingratitude than this! Oh! how shall we one day grieve for having lost, by our culpable indifference, immense spiritual treasures, which have been made over to others far more deserving than ourselves! Yes, the day will certainly arrive, when we shall value a single additional degree of the divine favor and grace, infinitely more than all the united honours, riches, and pleasures of this world. (Haydock)
8:1
Liturgia The Gospel on the 3. Sunday after the Epiphanie.
8:2
Concordanza Mr. 1, 40.
Concordanza Lu. 5, 12.
8:4
4 Priest.] The Priests of the old law (saith S. Chrysostome) had authoritie and priuilege only to discerne who where healed of leprosie, and to denounce the same to the people: but the Priests of the new law haue power to purge in very deede the filth of the soule. Priests forgiue sinnes. Therefore whosoeuer despiseth them, is more vvorthie to be punished then the rebel Dathan and his complices. S. Chryso. li. 3. de Sacerd.
4. Gift.] Our Sauiour willeth him to goe and offer his gift or sacrifice according as Moyses prescribed in that case, because the other sacrifice being the holiest of al holies, which is his body, was not yet begonne. So saith S. Aug. li. 2. q. Euang. q. 3. & Cont. Aduers. leg. & Preph. li. •. c. 19. 20.
•. Not worthy.] Orig. ho. 5. in diuers. When thou eatest (saith he) and drinkest the body and bloud of our Lord, DOMINE, non sum dignus. he entereth vnder thy roofe. Thou also therefore humbling thy self, say: Lord I am not worthy. &c. So said Liturg. S. Chrys. Graec. sub finem. S. Chrysostom in his Masse, and so doeth the Cath. Churche vse at this day in euery Masse, See S. Augustine ep. 118 ad Ianu.
Concordanza Leu. 14, 2.
8:5
THE GOSPEL vpon the thursday after Ashwensday. And also in Masse for the sicke.
Concordanza Lu. 7, 1.
8:14
14. His Wiues mother. Priests mariage.) Of Peter specially among the rest it is euident that he had a wife, but (as S. Hierom sayth) after they were called to be Apostles, Lib. 1. adu. they had no more carnal companie with their wiues, Iou. c. 14. as he proueth there by the very wordes of our Sauiour, He that hath left wise &c. Mt. 19, 29. And so in the Latin Churche hath been alwayes vsed, that maried men may be and are daily made Priests, Epiph. hae. 59. either after the death of the wife, or with her consent to liue in perpetual continencie. And if the Greekes haue Priests that doe otherwise, S. Epiphanius a Greeke Doctor telleth them that they doe it agaynst the ancient Canons, and Sozom. li. 1. c. 22. Paphnutius plainely signifieth the same in the first Councel of Nice. But this is most playne, that there was neuer either in the Greeke Church or the Latin, Socrat. li. 1. c. •. authentical example of any that married after holy Orders.
Concordanza Mr. 1, 29.
Concordanza Lu. 4, 38.
8:16
Concordanza Esa. 53, 4.
8:17
Concordanza 1. Pet. 2, 24.
8:18
Concordanza Lu. 9, 57.
8:20
Concordanza Luc. 9, •9.
8:22
22. Let the dead.) By this we see that not only no wordly or carnal respect, but no other laudable dutie toward our parents, ought to stay vs from folowing Christ, and choosing a life of greater perfection.
THE GOSPEL on the 4 Sunday after the Epiphanie.
8:23
Concordanza Mar. 4, 36.
Concordanza Lu. 8, 22.
8:26
26. He commaunded.) The Churche (here signified by the boate or shippe) and Catholikes, are often tossed with stormes of persecution, but Christ who seemed to sleepe in the meane time, by the Churches prayers awaketh, and maketh a calme.
8:28
Concordanza Mr. 5, 1.
Concordanza Luc. 8, 26.
8:1
Taziano il Siro † 180 d.C. The Diatessaron 11
[3] And when he descended from the mountain, great multitudes followed him.
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 25
… for when the heart and mind is candid, it is easily persuaded by the words of the truth. And this is just why one sort, even when the miracles were proclaiming His power, were offended; while the other on hearing mere words were persuaded and followed Him. This, I would add, the evangelist too is intimating, when he saith, “great multitudes followed Him,”
sant'Agostino d'Ippona † 430 d.C. The Harmony of the Gospels 2.19
… For this is how Matthew gives the history there: “Now, when He was come down from the mountain, great multitudes followed Him; and, behold, there came a leper, and worshipped Him, saying, Lord, if Thou wilt, Thou canst make me clean;”
8:2
Origene † 254 d.C. Origen's Commentary on the Gospel of John 6.28
… the office of the prophet is to direct to the healing agency. Naaman then says, not understanding the great mystery of the Jordan, “Behold, I said that he will certainly come out to me, and will call upon the name of the Lord his God, and lay his hand upon the place, and restore the leper.” For to put his hand on the leprosy
sant'Atanasio di Alessandria † 373 d.C. Festal and Personal Letters of Athanasius 60
… ‘Leave the Body that I may worship Thee;’ or so impious as to join the senseless Jews in saying, on account of the Body, ‘Why dost Thou, being a man, make Thyself God ?’ But the leper was not one of this sort, for he worshipped God in the Body, and recognised that He was God, saying, ‘Lord, if Thou wilt Thou canst make me clean
sant'Ambrogio † 397 d.C. Exposition of the Christian Faith 2.6
51. Again, what was the will of the Father, but that Jesus should come into the world and cleanse us from our sins? Hear the words of the leper: “If Thou wilt, Thou canst make me clean.”
sant'Ambrogio † 397 d.C. Exposition of the Christian Faith 2.13
122. As for me, Lord Jesu, though I am conscious within myself of great sin, yet will I say: “I have not denied Thee; Thou mayest pardon the infirmity of my flesh. My transgression I confess; my sin I deny not. If Thou wilt Thou canst make me clean.
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 26
… And the multitudes were astonished at His doctrine, because He taught as one having authority;” and so far from blaming them, He both took them with Him when He came down, and by His words of cleansing to the leper, confirmed their judgment. Again, that leper said, “If thou wilt, thou canst make me clean;”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 55
And because he had said, “Of a child,” and, “If thou canst help me,” Christ saith, “To him that believeth, all things are possible,” again giving the complaint a turn against him. And whereas when the leper said, “If Thou wilt, Thou canst make me clean,”
san Giovanni Crisostomo † 407 d.C. Homilies on Colossians 5
… ii. 4 .), how comes it not to pass? But to will is one thing, to operate, another. To will then is not sufficient for operation. How then saith the Scripture, “He hath done whatsoever He willed”? ( Ps. cxv. 3 .) And again, the leper saith unto Christ, “If Thou wilt, Thou canst make me clean.” (
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 40.22
22. “Be pleased, O Lord, to deliver me” ( ver. 13 ). As if he were saying, “‘If Thou wilt, Thou canst make me clean.’
8:3
Origene † 254 d.C. Origen Against Celsus i.48
… And so also Isaac smelled the savour of his son’s divine garments, and added to the spiritual blessing these words: “See, the savour of my son is as the savour of a full field which the Lord blessed.” And similarly to this, and more as a matter to be understood by the mind than to be perceived by the senses, Jesus touched the leper,
san Basilio † 379 d.C. De Spiritu Sancto 8
Give careful heed, too, to the words of the Lord, and note how, whenever He instructs us about His Father, He is in the habit of using terms of personal authority, saying, “I will; be thou clean;”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 29
Forasmuch then as they had evinced so great faith, He also evinces His own power, with all authority absolving his sins, and signifying in all ways that He is equal in honor with Him that begat Him. And mark; He implied it from the beginning, by His teaching, when He taught them as one having authority; by the leper, when He said, “I will, be thou clean,”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 3
… 15 .) “I and My Father are One.” ( x. 30 .) And everywhere by putting the “as,” and the “so,” and the “being with the Father,” He declares His undeviating likeness to Him. His power in Himself He manifests by these, as well as by many other words; as when He says, “Peace, be still.” ( Mark iv. 39 .) “I will, be thou clean.” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 24
… And therefore in many places he appears in words confined by limits, but in His actions He doth not so. For when He worketh a miracle, He doth all with power, saying, “I will, be thou clean.” (
Giovanni Cassiano † 435 d.C. The Conferences of John Cassian 13.15
… For when one believed that for the cure of his leprosy the will of Christ alone was sufficient He healed him by the simple consent of His will, saying: “I will, be thou clean.”
san Giovanni Damasceno † 749 d.C. An Exact Exposition of the Orthodox Faith 3.15
… And so in connection with our Lord Jesus Christ, the power of miracles is the energy of His divinity, while the work of His hands and the willing and the saying, I will, be thou clean
san Giovanni Damasceno † 749 d.C. An Exact Exposition of the Orthodox Faith 3.17
… And so it was that, though He wished, He could not of Himself escape , because it pleased God the Word that the weakness of the human will, which was in truth in Him, should be made manifest. But He was able to cause at His will the cleansing of the leper
8:4
Origene † 254 d.C. Origen's Commentary on the Gospel of John 2.28
… The Saviour gives the name of martyr to every one who bears witness to the truth He declares; thus at the Ascension He says to His disciples: “You shall be my witnesses in Jerusalem and in Judæa and in Samaria and unto the uttermost parts of the earth.” The leper who was cleansed
san Tascio Cecilio Cipriano † 258 d.C. The Epistles of Cyprian 54.4
… “They have not despised thee, but they have despised me.” And the Lord also in the Gospel says, “He that heareth you, heareth me, and Him that sent me; and he that rejecteth you, rejecteth me; and he that rejecteth me, rejecteth Him that sent me.” And when he had cleansed the leprous man, he said, “Go, show thyself to the priest.”
san Tascio Cecilio Cipriano † 258 d.C. The Epistles of Cyprian 64.2
… For when He had cleansed the leper, He said to him, “Go, show thyself to the priest, and offer the gift.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 25
“Tell no man, but show himself to the priest, and offer the gift that Moses commanded, for a testimony unto them.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 26
“For I also am a man under authority, having under me soldiers; and I say to this man, go, and he goeth; and to another, come, and he cometh; and to my servant, do this, and he doeth it.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 29
Thus everywhere His will is to offer proofs clear and indisputable; as when He saith, “Go thy way, show thyself to the priest;”
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 9
… And for what reason? For the sake of their reputation. But He Himself made them objects of reverence. “The scribes and the pharisees sit in Moses’ seat; all therefore whatsoever they bid you observe, that do ye, but after their works do ye not.” ( Matt. xxiii. 2 .) And again in another place, “Go thy way, show thyself to the priest.” (
san Giovanni Crisostomo † 407 d.C. Homilies on First Thessalonians 10
… All things therefore whatsoever they bid you, these do and observe: but do not ye after their works.” ( Matt. xxiii. 2, 3 .) And again, when He healed the leper, He said, “Go thy way, show thyself to the priest, and offer the gift that Moses commanded for a testimony unto them.” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 37
… And this Christ often doth, effectually silencing those who would fain be insolent. So in the case of the loaves, that no one might assert that the men had been merely satisfied, and that what was done was an illusion, He caused that there should be many relics of the loaves. So to the leper that was cleansed He said, “Go, show thyself to the priest” (
sant'Agostino d'Ippona † 430 d.C. Reply to Faustus the Manichæan 16.10
… But all these names are found also in the New Testament. "Destroy," Christ says, "this temple, and in three days I will raise it up;" and again, "When thou offerest thy gift at the altar;" and again, "Go, show thyself to the priest, and offer for thyself a sacrifice as Moses commanded, for a testimony unto them."
8:5
Taziano il Siro † 180 d.C. The Diatessaron 11
… but the children of the kingdom shall be cast [15] forth into the outer darkness: and there shall be weeping and gnashing of teeth. And Jesus said to that chief, Go thy way; as thou hast believed, so shall it be unto thee. [16] And his lad was healed in that hour. And that chief returned to the house and found that sick servant healed.
Tertulliano † 220 d.C. On Idolatry 19
… and the People warred: if it pleases you to sport with the subject. But how will a Christian man war, nay, how will he serve even in peace, without a sword, which the Lord has taken away? For albeit soldiers had come unto John, and had received the formula of their rule; albeit, likewise, a centurion had believed;
Tertulliano † 220 d.C. Against the Valentinians 28
… actually have to make some announcement himself by the prophets, but is quite incapable of even this part of his duty (because they divide authority over the prophets between Achamoth, the Seed, and the Demiurge), no sooner heard of the advent of Soter ( Saviour ) than he runs to him with haste and joy, with all his might, like the centurion in the Gospel.
Tertulliano † 220 d.C. On Baptism 11
… Of course, his words are not so to be understood, but as simply spoken after an ordinary manner; just as, for instance, we say, “The emperor set forth an edict,” or, “The prefect cudgelled him.” Pray does the emperor in person set forth, or the prefect in person cudgel? One whose ministers do a thing is always said to do it.
Origene † 254 d.C. Origen's Commentary on the Gospel of John 10.10
… For the Word of God does not show forth His own beauty so much in healing the sick, as in His tendering the temperate draught to make glad those who are in good health and are able to join in the banquet.
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 35
This person certainly was of royal race, or possessed some dignity from his office, to which the title “noble” was attached. Some indeed think that this is the man mentioned by Matthew (
sant'Agostino d'Ippona † 430 d.C. Of Holy Virginity 32
… The faith of that Centurion He on this account chiefly praised, and said that He had not found in Israel so great faith, because he believed with so great humility as to say, “I am not worthy that thou shouldest enter under my roof.”
sant'Agostino d'Ippona † 430 d.C. Reply to Faustus the Manichæan 33.2
… while Luke says he did not, but sent elders of the Jews, and that they, in case Jesus should despise the centurion as a Gentile (for they will have Jesus to be a thorough Jew), set about persuading Him, by saying that he was worthy for whom He should do this, because he loved their nation, and had built them a synagogue;
sant'Agostino d'Ippona † 430 d.C. Reply to Faustus the Manichæan 33.7
… and that when He came near the house he sent others, through whom he said that he was not worthy that Jesus should come into his house, and that he was not worthy to come himself to Jesus. How, then, do we read in Matthew, "He came to Him, beseeching Him, and saying, My servant lieth at home sick of the palsy, and grievously tormented?"
sant'Agostino d'Ippona † 430 d.C. The Harmony of the Gospels 2.20
… “And when Jesus was entered into Capharnaum, there came unto Him a centurion, beseeching Him, and saying, Lord, my servant lieth at home sick of the palsy, and he is grievously tormented;” and so forth, on to the place where it is said, “And his servant was healed in the self-same hour.”
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 16.6
… Where, “shall sit down? In the kingdom of heaven.” And how will it be with them who came of the stock of Abraham? What will become of the branches with which the tree was full? What but to be cut off, that these may be grafted in? Show us that they shall be cut off: “But the children of the kingdom shall go into outer darkness.”
8:6
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 29
“But that ye may know that the Son of Man hath power to forgive sins upon the earth (then saith He to the sick of the palsy), Arise, and take up thy bed, and go unto thine house.”
8:7
Taziano il Siro † 180 d.C. The Diatessaron 11
… and he besought him, and said, My Lord, my boy is laid in the house paralysed, and he is suffering grievous [7] torment. And the elders urgently requested of him, and said, He is worthy that [8] this should be done unto him: for he loveth our people, and he also built the synagogue [9, 10] for us.
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 52
For if He had not meant to give, neither would He have given afterwards, nor would He have stopped her mouth again. But as He doth in the case of the centurion, saying, “I will come and heal him,”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 62
… but when He said, “He is dead,” He added not, “I go to raise him”; for He would not foretell in words what He was about to establish certainly by works, everywhere teaching us not to be vainglorious, and that we must not make promises without a cause. And if He did thus in the case of the centurion when summoned, (for He said, “I will come and heal him
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 27.12
… who when he desired that his servant might be healed by the Lord, and the Lord said, “I will come and heal him,” answered, “Lord, I am not worthy that Thou shouldest come under my roof, but speak the word only, and my servant shall be healed. I am not worthy that Thou shouldest come under my roof.”
Giovanni Cassiano † 435 d.C. The Conferences of John Cassian 13.14
… “Lord, I am not worthy that Thou shouldest come under my roof: but speak the word only and my servant shall be healed,” the Lord marvelled at him and praised him, and put him before all those of the people of Israel who had believed, saying: “Verily, I say unto you, I have not found so great faith in Israel.”
8:8
Taziano il Siro † 180 d.C. The Diatessaron 11
… and he besought him, and said, My Lord, my boy is laid in the house paralysed, and he is suffering grievous [7] torment. And the elders urgently requested of him, and said, He is worthy that [8] this should be done unto him: for he loveth our people, and he also built the synagogue [9, 10] for us. Jesus said unto him, I will come and heal him.
Afraate † 346 d.C. Aphrahat: Select Demonstrations 1.17
… That blind man said to Him:— Yea, Lord, I believe . And his faith opened his eyes. And to him whose son was sick, He said:— Believe and thy son shall live. He said to Him:— I believe, Lord; help thou my feeble faith . And by his faith his son was healed. And also when the nobleman
san Basilio † 379 d.C. The Letters 42.2
… any one, for true pity’s sake, invite you with many pleas to enter his house, let him be told to follow the faith of the centurion, who, when Jesus was hastening to him to perform an act of healing, besought him not to do so in the words, “Lord I am not worthy that thou shouldest come under my roof, but speak the word only and my servant shall be healed,”
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 39.5
… and when I say Peter, I am speaking of the man who walked upon the waves; or like Paul would be stricken in eyes, as he was before he was cleansed from the guilt of his persecution, when he conversed with Him Whom he was persecuting—or rather with a short flash of That great Light; or like the Centurion
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 3
It was in this way that the centurion also said, “I am not fit that thou shouldest enter under my roof;” because of this, he became worthy, and was “marvelled at”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 26
What then saith the centurion? “I am not worthy that thou shouldest come under my roof.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 27
Therefore neither doth he himself bring Him in, but He entered of His own accord (after the centurion had said, “I am not worthy that Thou shouldest come under my roof”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 29
… And mark; He implied it from the beginning, by His teaching, when He taught them as one having authority; by the leper, when He said, “I will, be thou clean,” by the centurion, when upon his saying, “Speak the word only, and my servant shall be healed, He marvelled at him,”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 52
For if He had not meant to give, neither would He have given afterwards, nor would He have stopped her mouth again. But as He doth in the case of the centurion, saying, “I will come and heal him,” that we might learn the godly fear of that man, and might hear him say, “I am not worthy that Thou shouldest come under my roof;”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 62
… Wherefore before the raising of the dead He teacheth heavenly wisdom by words. But if He is “the Resurrection,” and “the Life,” He is not confined by place, but, present everywhere, knoweth how to heal. If therefore they had said, as did the centurion, “Speak the word, and my servant shall be healed” (
sant'Agostino d'Ippona † 430 d.C. Letters of St. Augustin 54.4
… There was no controversy between those two mentioned in the Gospel, Zacchæus and the Centurion; nor did either of them think himself better than the other, though, whereas the former received the Lord joyfully into his house, the latter said, “I am not worthy that Thou shouldest come under my roof,”
sant'Agostino d'Ippona † 430 d.C. Letters of St. Augustin 189.4
… for I am a man under authority, having soldiers under me: and I say to this man, Go, and he goeth; and to another, Come, and he cometh; and to my servant, Do this, and he doeth it;” and concerning whom the Lord said: “Verily, I say unto you, I have not found so great faith, no, not in Israel.”
sant'Agostino d'Ippona † 430 d.C. On the Profit of Believing 32
… either we must make no account of that saying, “Believe ye God, believe also Me;” or we must charge him with rashness, who willed not that He should come into his house, believing that the disease of his servant would depart at His mere command.
sant'Agostino d'Ippona † 430 d.C. Of Holy Virginity 36
… Let him hear this, laboring and laden, who is weighed down by his burthen, so as not to dare to lift up his eyes to heaven, that sinner beating his breast, and drawing near from afar. Let him hear, the centurion, not worthy that Thou shouldest enter under his roof.
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 12.0
On the words of the Gospel, Matt. viii. 8 , “I am not worthy that thou shouldest come under my roof,” etc., and of the words of the apostle, 1 Cor. viii. 10 , “For if a man see thee who hast knowledge sitting at meat in an idol’s temple,” etc.
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 12.1
1. We have heard, as the Gospel was being read, the praise of our faith as manifested in humility. For when the Lord Jesus promised that He would go to the Centurion’s house to heal His servant, He answered, “I am not worthy that Thou shouldest come under my roof: but speak the word only, and he shall be healed.”
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 12.3
… He was in his house, as I have said, and was not in his heart. But into this centurion’s house He entered not, yet He possessed his heart. Zacchæus again received the Lord both in house and heart. Yet the centurion’s faith is praised for its humility. For he said, “I am not worthy that Thou shouldest come under my roof;”
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 27.15
… why the wild olive tree to be grafted in, except for humility? Whence also that woman said, “Truth, Lord, yet the dogs eat of the crumbs which fall from their masters’ table.” And thereupon she hears, “O woman, great is thy faith.” And so again that centurion, “I am not worthy that Thou shouldest come under my roof.”
Giovanni Cassiano † 435 d.C. The Conferences of John Cassian 13.15
… “I will, be thou clean.” When another prayed that He would come and raise his dead daughter by laying His hands on her, He entered his house as he had hoped, and granted what was asked of Him. When another believed that what was essential for his salvation depended on His command, and answered: “Speak the word only, and my servant shall be healed,”
8:9
sant'Ireneo di Lione † 202 d.C. Against Heresies 1.7.4
… But they relate that when the Saviour came, the Demiurge learned all things from Him, and gladly with all his power joined himself to Him. They maintain that he is the centurion mentioned in the Gospel, who addressed the Saviour in these words: “For I also am one having soldiers and servants under my authority; and whatsoever I command they do.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 26
… For if I (said he), being equal in honor to them whom I command, and under authority, yet by reason of the trifling superiority of my rank am able to do such great things; and no man contradicts me, but what I command, that is done, though the injunctions be various (“for I say to this man, go, and he goeth; and to another, come, and he cometh”:
sant'Agostino d'Ippona † 430 d.C. Reply to Faustus the Manichæan 22.74
… Again, in the case of the centurion who said, "I am a man under authority, and have soldiers under me: and I say to one, Go, and he goeth; and to another, Come, and he cometh; and to my servant, Do this, and he doeth it," Christ gave due praise to his faith;
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 12.4
4. But whence did he get such confidence? “I also,” saith he, “am a man set under authority, having soldiers under me: and I say to this man, Go, and he goeth; and to another, Come, and he cometh: and to my servant, Do this, and he doeth it.”
Giovanni Cassiano † 435 d.C. The Conferences of John Cassian 7.5
… “For I also am a man under authority, having soldiers under me: and I say to this man, Go, and he goeth; and to another, Come, and he cometh; and to my servant, Do this, and he doeth it.”
Pseudo-Clement The Recognitions of Clement 4.33
… For as he who has soldiers under him, although he may be inferior, and they superior to him in strength, yet ‘says to this one, Go, and he goeth; and to another, Come, and he cometh; and to another, Do this, and he doeth it;’
8:10
Taziano il Siro † 180 d.C. The Diatessaron 11
… And I also am a man in obedience to authority, having under my hand soldiers: and I say to this one , Go, and he goeth; and to another, Come, and he cometh; and to my servant that he do this, [12] and he doeth it . And when Jesus heard that, he marvelled at him, and turned and said unto the multitude that were coming with him,
Archelao † fl. 278 d.C. The Acts of the Disputation with the Heresiarch Manes 42
… but Jesus receives them even from those who have not. But this man says, further, that it is written, that “except a man shall forsake all that he hath, he cannot be my disciple.” Well, I observe again, that the centurion, a man exceedingly wealthy and well dowered with worldly influence, possessed a faith surpassing that of all Israel;
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 26
… Again, that leper said, “If thou wilt, thou canst make me clean;” and so far from rebuking, He on the contrary cleansed him by such treatment as He had said. Again, this centurion saith, “Speak the word only, and my servant shall be healed:” and “marvelling” at him, He said, “I have not found so great faith, no, not in Israel.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 29
… and what is truly marvellous, not by His friends only, but also by His enemies; for this is the excellency of His wisdom. By His friends on the one hand, when He said, “I will, be thou clean,” and when He said, “I have not found so great faith, no, not in Israel;”
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 22
This man is not a Jew, nor of those under the Law, but he had already forestalled our manner of life.
san Girolamo † 420 d.C. The Letters of St. Jerome 79.2
… On the other hand nothing is gained by men who while they affect coarse mantles, sombre tunics, dirt, and poverty, belie by their deeds their lofty pretensions. Of another centurion we find in the gospel this testimony from our Lord:—“I have not found so great faith, no not in Israel.”
san Girolamo † 420 d.C. The Dialogue Against the Luciferians 1
… If they flatter themselves that they have on their side that verse of the gospel, “Howbeit when the Son of man cometh, shall he find faith on the earth?” let me remind them that the faith in question is that of which the Lord himself said, “Thy faith hath made thee whole.” And elsewhere, of the centurion,
sant'Agostino d'Ippona † 430 d.C. Reply to Faustus the Manichæan 22.13
… For they acknowledge Christ as God, and use this as a bait to entice Christ’s followers into their snares. God, then, was astonished when Christ was astonished. For we read in the Gospel, that when Christ heard the faith of a certain centurion, He was astonished, and said to His disciples, "Verily I have not found so great faith, no, not in Israel."
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 12.3
… But into this centurion’s house He entered not, yet He possessed his heart. Zacchæus again received the Lord both in house and heart. Yet the centurion’s faith is praised for its humility. For he said, “I am not worthy that Thou shouldest come under my roof;” and the Lord said, “Verily I say unto you, I have not found so great faith, no, not in Israel;”
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 27.15
… Whence also that woman said, “Truth, Lord, yet the dogs eat of the crumbs which fall from their masters’ table.” And thereupon she hears, “O woman, great is thy faith.” And so again that centurion, “I am not worthy that Thou shouldest come under my roof.” “Verily I say unto you, I have not found so great faith, no, not in Israel.”
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 38.10
… “O woman, great is thy faith, be it unto thee even as thou wilt.” For of this people also was that centurion of whom the same Lord saith, “Verily I say unto you, I have not found so great faith, no, not in Israel.” Because he had said, “I am not worthy that Thou shouldest come under my roof, but speak the word only, and my servant shall be healed.”
8:11
san Giustino † 165 d.C. Dialogue with Trypho 76
… ‘They shall come from the east [and from the west ], and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven: but the children of the kingdom shall be cast out into outer darkness.’
san Giustino † 165 d.C. Dialogue with Trypho 120
… ‘For they shall come,’ He said, ‘from the west and from the east, and shall sit down with Abraham, and Isaac, and Jacob in the kingdom of heaven; but the children of the kingdom shall be cast out into outer darkness.’
san Giustino † 165 d.C. Dialogue with Trypho 140
… But the children of the kingdom shall be cast out into outer darkness.’
Taziano il Siro † 180 d.C. The Diatessaron 11
… and I say to this one , Go, and he goeth; and to another, Come, and he cometh; and to my servant that he do this, [12] and he doeth it . And when Jesus heard that, he marvelled at him, and turned and said unto the multitude that were coming with him, Verily I say unto you, I have [13] not found in Israel the like of this faith.
sant'Ireneo di Lione † 202 d.C. Against Heresies 4.8.1
… him for righteousness.” And the Lord [also bears witness to him,] in the first place, indeed, by raising up children to him from the stones, and making his seed as the stars of heaven, saying, “They shall come from the east and from the west, from the north and from the south, and shall recline with Abraham, and Isaac, and Jacob in the kingdom of heaven;”
sant'Ireneo di Lione † 202 d.C. Against Heresies 4.36.8
… in addition to what has been already said, He truly declared, “Many shall come from the east and from the west, and shall recline with Abraham, and Isaac, and Jacob, in the kingdom of heaven. But the children of the kingdom shall go into outer darkness; there shall be weeping and gnashing of teeth.”
sant'Ireneo di Lione † 202 d.C. Against Heresies 5.30.4
… but bringing in for the righteous the times of the kingdom, that is, the rest, the hallowed seventh day; and restoring to Abraham the promised inheritance, in which kingdom the Lord declared, that “many coming from the east and from the west should sit down with Abraham, Isaac, and Jacob.”
san Tascio Cecilio Cipriano † 258 d.C. On the Lord's Prayer 13
… even as the Lord sets forth and proves: “Many,” says He, “shall come from the east and from the west, and shall recline with Abraham, and Isaac, and Jacob in the kingdom of heaven. But the children of the kingdom shall be cast out into outer darkness: there shall be weeping and gnashing of teeth.”
san Tascio Cecilio Cipriano † 258 d.C. Three Books of Testimonies Against the Jews 1.24
In the Gospel the Lord says: “Many shall come from the east and from the west, and shall lie down with Abraham, and Isaac, and Jacob, in the kingdom of heaven; but the children of the kingdom shall go out into outer darkness: there shall be weeping and gnashing of teeth.”
san Gregorio di Nissa † 395 d.C. On Virginity 20
… As for family distinction, he will not vaunt that which comes by the mere routine of devolution even to numbers of the worthless, but that which is gained by the successful efforts of his own zeal and labours; a distinction which only those can boast of who are “sons of the light” and children of God, and are styled “nobles from the sunrise
sant'Ambrogio † 397 d.C. On the Decease of His Brother Satyrus 2.101
101. We see, then, that heaven is open to virtue, and that this is the privilege not only of a few: “For many shall come from the east and from the west, and the north and the south, and shall sit down in the kingdom of God,”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 16
… It doth not now bring in them who live after the coming of Christ, favored as they are with more strength, and bound to strive for greater things: since as to its own foster-children, them it doth bring in one and all. Yea, for “many shall come,” saith He, “from east and west, and shall lie down in the bosoms of Abraham, Isaac, and Jacob.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 26
“Many shall come from the east and west, and shall sit down in the bosoms of Abraham, and Isaac, and Jacob; but the children of the kingdom shall be cast out.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 31
But of our state there, no such word at all is spoken, but all the contrary; that “grief and sorrow and sighing have fled away.” And that “men shall come from the east and from the west, and shall recline in the bosoms of Abraham and Isaac and Jacob.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 61
… but the children of the kingdom shall be cast out.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 14
… For “He will miserably destroy those wicked men, and will let out the vineyard to other husbandmen” ( Matt. xxi. 41 ): and before this, He said that “many shall come from the East and from the West, and shall sit down with Abraham, but the children of the Kingdom shall be cast out.” (
san Girolamo † 420 d.C. The Letters of St. Jerome 71.1
… I hasten to embrace with the arms of love one whom my eyes have never seen, and silently say to myself:—‘“oh that I had wings like a dove! for then would I flee away and be at rest.”’ Then would I find him “whom my soul loveth.” In you the Lord’s words are now truly fulfilled: “many shall come from the east and west and shall sit down with Abraham.”
sant'Agostino d'Ippona † 430 d.C. Letters of St. Augustin 93.30
… “for the desolate hath more sons than she which hath an husband,” and “many shall come from the east and from the west, and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of God.”
sant'Agostino d'Ippona † 430 d.C. On the Good of Marriage 35
… of a truth, that, unto themselves and unto all the faithful, beloved and chosen members of Christ, coming many from the East, and from the West, although shining with light of glory that differeth one from another, according to their deserts, there is this great gift bestowed in common, to sit down in the kingdom of God with Abraham, and Isaac, and Jacob,
sant'Agostino d'Ippona † 430 d.C. Reply to Faustus the Manichæan 33.1
1. Faustus said: You quote from the Gospel the words, "Many shall come from the east and the west, and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven,"
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 12.6
6. See ye how that which ye have heard out of the Gospel was at that time to come is now present. Therefore, said He, on occasion of the commendation of the Centurion’s faith, as in the flesh an alien, but of the household in heart, “Therefore I say unto you, Many shall come from the east and west.”
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 27.13
13. Lastly, mark what follows. “Therefore,”—that is, because “I have not found so great faith in Israel,” that is, so great humility with faith,—“Therefore I say unto you, that many shall come from the east and west, and shall sit down with Abraham and Isaac and Jacob in the kingdom of heaven.”
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 27.14
… and though he die somewhat more slowly, does he on that account not die? Where then is there true health, except where there is true immortality? But if it be true immortality, and no corruption, no wasting, what need will there be there of nourishment? Therefore, when you hear it said, “They shall sit down with Abraham, Isaac, and Jacob;”
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 38.22
… whom it was said,” Earth thou art, and unto earth shalt thou return;” yet because of the abundance of the good also, and because of him to whom it was said, “Thy seed shall be as the stars of heaven, and as the sand of the sea;” is that also written, “Many shall come from the East and West, and shall sit down with Abraham, and Isaac, in the kingdom of God.”
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 40.4
… How do we prove that in themselves they are many? “Many shall come from the East and from the West.” Whither shall they come? To that feast, into which both good and bad enter. But speaking of another feast, He subjoined, “and shall sit down with Abraham, and Isaac, and Jacob in the kingdom of heaven.”
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 53.6
… What is, “to sit down to meat,” but to rest? What is, “He will pass by and serve them”? First, He passeth by, and so serveth. And where? In that heavenly Banquet, of which he saith, “Verily I say unto you, Many shall come from the East and West, and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven.”
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 61
… So large a mass is to come out of this floor, as to fill the garner of heaven. For the Lord Christ would not contradict Himself, who hath said, “Many there are who enter in by the narrow gate, many who go to ruin through the wide gate;” contradict Himself, who hath in another place said, “Many shall come from the East and West.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 39.18
… for it was by a certain “pride” that he offended; so as to require to be chastened by humility. All proud persons call themselves strong men. Therefore have many “come from the East and the West,” and have attained “to sit down with Abraham, and Isaac, and Jacob, in the kingdom of Heaven.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 69.1
… wherein already the leaven, which at first was contemptible, hath leavened three measures, that is, the whole round world repeopled by the three sons of Noe: for from East and West and North and South shall come they that shall sit down with the Patriarchs,
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 105.6
… and appointed the same unto Jacob,” that is, Jacob himself, “for a law.” These are the very three patriarchs, whose God He calleth Himself in a special sense, whom the Lord also doth name in the New Testament, where He saith, “Many shall come from the east and the west, and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven.”
Pseudo-Clement The Clementine Homilies 8.4
Then Peter, wondering at the eagerness of the multitudes, answered, “You see, brethren, how the words of our Lord are manifestly fulfilled. For I remember His saying, ‘Many shall come from the east and from the west, the north and the south, and shall recline on the bosoms of Abraham, and Isaac, and Jacob.’
8:12
Taziano il Siro † 180 d.C. The Diatessaron 11
… And when Jesus heard that, he marvelled at him, and turned and said unto the multitude that were coming with him, Verily I say unto you, I have [13] not found in Israel the like of this faith. I say unto you, that many shall come from the east and the west, and shall recline with Abraham and Isaac and Jacob [14] [Arabic, p. 43] in the kingdom of heaven:
Tertulliano † 220 d.C. On the Resurrection of the Flesh 35
… for if they were to be lost, where would be the use of having taken such a numerical care of them? Surely the only use lies (in this truth): “That of all which the Father hath given to me, I should lose none,” —not even a hair, as also not an eye nor a tooth. And yet whence shall come that “weeping and gnashing of teeth,”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 40
… Why, what can be worse than this madness? Therefore, you see, whoremongers and publicans were able to enter into the kingdom, but the envious, being within it, went out: For “the children of the kingdom,” it is said, “shall be cast out.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 3
… xi. 32 .) And now indeed to many such things usually seem to come not of the wrath from above, but of the malice of man. But then the punishment from God shall be manifest, when the Judge, sitting upon the fearful tribunal, shall command some to be dragged to the furnaces, and some to the outer darkness,
san Girolamo † 420 d.C. The Letters of St. Jerome 130.7
… Otherwise he may some day deliver you to the judge and prove that you have taken what is his; and then the judge will deliver you to the officer—at once your foe and your avenger—and you will be cast into prison; into that outer darkness
sant'Agostino d'Ippona † 430 d.C. Our Lord’s Sermon on the Mount 1.11
… “And angels,” it is said, “ministered unto Him:” and we believe that He will come with His angels to judge the quick and the dead. I understand what is meant by the prison: evidently the punishments of darkness, which He calls in another passage the outer darkness:
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 49.26
… and so they lost both. For the Romans, after our Lord’s passion and entrance into glory, took from them both their place and nation, when they took the one by storm and transported the other: and now that also pursues them, which is said elsewhere, “But the children of the kingdom shall go into outer darkness.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 47.10
… yet shall they come and sit down with him in the kingdom of heaven, and be his sons. Whereby his sons? Not as born of his flesh, but by following his faith. “But the children of the kingdom,” that is, the Jews, “shall be cast into outer darkness, there shall be weeping and gnashing of teeth.”
8:13
Taziano il Siro † 180 d.C. The Diatessaron 11
… I say unto you, that many shall come from the east and the west, and shall recline with Abraham and Isaac and Jacob [14] [Arabic, p. 43] in the kingdom of heaven: but the children of the kingdom shall be cast [15] forth into the outer darkness: and there shall be weeping and gnashing of teeth.
sant'Ireneo di Lione † 202 d.C. Against Heresies 4.37.5
… And again, “All things are possible to him that believeth;” and, “Go thy way; and as thou hast believed, so be it done unto thee.”
san Basilio † 379 d.C. The Letters 42.2
… as thou hast believed, so be it done unto thee,”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 26
“Go thy way; as thou hast believed, so be it done unto thee.”
Giovanni Cassiano † 435 d.C. The Conferences of John Cassian 13.15
… When another believed that what was essential for his salvation depended on His command, and answered: “Speak the word only, and my servant shall be healed,” He restored to their former strength the limbs that were relaxed, by the power of a word, saying: “Go thy way, and as thou hast believed so be it unto thee.”
8:14
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. But Matthew has given us no notice of the evil spirit here. The story of Peter’s mother-in-law, however, he has not omitted, only he brings it in at a later stage.
sant'Agostino d'Ippona † 430 d.C. The Harmony of the Gospels 2.21
51. Matthew proceeds in the following terms: “And when Jesus was come into Peter’s house, He saw his wife’s mother laid, and sick of a fever. And He touched her hand, and the fever left her: and she arose, and ministered unto them.”
8:15
Tertulliano † 220 d.C. A Treatise on the Soul 17
… lest perchance it should be said that He did not really “behold Satan as lightning fall from heaven;” that He did not really hear the Father’s voice testifying of Himself; or that He was deceived in touching Peter’s wife’s mother;
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 27
“And when Jesus was come into Peter’s house, He saw his wife’s mother laid and sick of a fever: and He touched her hand, and the fever left her, and she arose and ministered unto Him.”
8:16
Taziano il Siro † 180 d.C. The Diatessaron 6
[47, 48] And Jesus came to the house of Simon and Andrew with James and John. And Simon’s wife’s mother was oppressed with a great fever, and they besought him for [49] her. And he stood over her and rebuked her fever, and it left her, and immediately [50] she rose and ministered to them.
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 27
2. “When the even was come, they brought unto Him many that were possessed with devils: and He cast out the spirits from them with a word, and healed all that were sick: that it might be fulfilled which was spoken by the Prophet Esaias, that He took our infirmities, and bare our sicknesses.”
sant'Agostino d'Ippona † 430 d.C. The Harmony of the Gospels 2.22
53. Matthew, accordingly, continues his narration thus: “Now when the even was come, they brought unto Him many that were possessed with devils; and He cast out the spirits with His word, and healed all that were sick: that it might be fulfilled which was spoken by Esaias the prophet, saying, Himself took our infirmities, and bare our sicknesses.”
sant'Agostino d'Ippona † 430 d.C. The Harmony of the Gospels 2.24
… Some parts of these stories are expressed, indeed, in different terms by the different writers, but the sense remains the same. This is the case, for example, when Matthew represents the Lord to have said, “Why are ye fearful, O ye of little faith?”
8:17
sant'Ignazio di Antiochia † 108 d.C. Epistle to Polycarp: Shorter and Longer Versions 1
… Implore additional understanding to what thou already hast. Be watchful, possessing a sleepless spirit. Speak to every man separately, as God enables thee. Bear the infirmities of all, as being a perfect athlete [in the Christian life], even as does the Lord of all. For says [the Scripture], “He Himself took our infirmities, and bare our sicknesses.”
Taziano il Siro † 180 d.C. The Diatessaron 6
… And at even they brought to him many that had [51] demons: and he cast out their devils with the word. And all that had sick, their diseases being divers and malignant, brought them unto him. And he laid his hand [52] on them one by one and healed them:
Origene † 254 d.C. Origen's Commentary on the Gospel of John 2.21
… For if Jesus was in the likeness of the flesh of sin and for sin, and condemned sin by taking upon Him the likeness of the flesh of sin, then it cannot be said of Him, absolutely and directly, that there was no darkness in Him. We may add that “He
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 2.55
… He even was exceedingly bold on behalf of his brethren according to the flesh, if I may myself be bold enough to say so, in his loving prayer that they might in his stead be brought to Christ. What magnanimity! what fervor of spirit! He imitates Christ, who became a curse for us, who took our infirmities and bore our sicknesses;
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 39.5
… Wilt thou not give any place to weeping? Wilt thou shed no tear? Mayest thou not meet with a Judge like thyself? Art thou not ashamed by the mercy of Jesus, Who took our infirmities and bare our sicknesses;
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 42.13
… as the cuttlefish are said to cast forth ink before them, in order to escape from their pursuers, or themselves to hunt others when unperceived. But we show that our warfare is in behalf of Christ by fighting as Christ, the peaceable and meek, Who has borne our infirmities, fought.
san Gregorio di Nissa † 395 d.C. Against Eunomius 2.11
… For it was when He came in the form of a servant to accomplish the mystery of redemption by the cross, Who had emptied Himself, Who humbled Himself by assuming the likeness and fashion of a man, being found as man in man’s lowly nature—then, I say, it was that He became obedient, even He Who “took our infirmities and bare our sicknesses
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 91.3
… And He healed many that were sick of divers diseases, and cast out many devils.” And Matthew, in giving us the same account, has also added the prophetic testimony, when he says: “That it might be fulfilled which was spoken by Isaiah the prophet, saying, Himself took our infirmities, and bare our sickness.”
8:18
Taziano il Siro † 180 d.C. The Diatessaron 11
… but thou, [29] follow me and preach the kingdom of God. And another said unto him, I will follow [Arabic, p. 44] thee, my Lord; but first suffer me to go and salute my household and [30] come. Jesus said unto him, There is no one who putteth his hand to the plough and looketh behind him, and yet is fit for the kingdom of God.
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 27
3. “Now when Jesus saw great multitudes about Him, He gave commandment to depart unto the other side.”
sant'Agostino d'Ippona † 430 d.C. The Harmony of the Gospels 2.22
… and thereafter, instead of subjoining the notice of the morning , goes on with his account in these terms: “Now when Jesus saw great multitudes about Him, He gave commandment to depart unto the other side of the lake.”
8:19
sant'Ambrogio † 397 d.C. Concerning Repentance 2.5
… But let them consider concerning whom the words were spoken: of Simon, who did not believe through faith, but was meditating trickery. So too the Lord to him who said, “Lord, I will follow Thee withersoever Thou goest,” replied, “Foxes have holes.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 27
“Master, I will follow Thee whithersoever Thou goest.”
sant'Agostino d'Ippona † 430 d.C. Of Holy Virginity 52
… For also a certain proud and crafty person had said to Him, “Lord, I will follow Thee whithersoever Thou shalt have gone;”
sant'Agostino d'Ippona † 430 d.C. The Harmony of the Gospels 2.23
54. He next appends the following statement: “And a certain scribe came and said unto Him, Master, I will follow Thee whithersoever thou goest;” and so on, down to the words, “Let the dead bury their dead.”
8:20
Taziano il Siro † 180 d.C. The Diatessaron 11
[24] And when Jesus saw great multitudes surrounding him, he commanded them to [25] depart to the other side. And while they were going in the way, there came one of the scribes and said unto him, My Master, I will follow thee whithersoever thou [26] goest.
san Tascio Cecilio Cipriano † 258 d.C. Three Books of Testimonies Against the Jews 3.12
… that, when he cometh and knocketh, they may open to him. Blessed are those servants, whom their lord, when he cometh, shall find watching.” Of this same thing in Matthew: “The foxes have holes, and the birds of the heaven have nests; but the Son of man hath not where He may lay His head.”
Afraate † 346 d.C. Aphrahat: Select Demonstrations 6.9
9. Let us take pattern, my beloved, from our Saviour, Who though He was rich, made Himself poor; and though He was lofty, humbled His Majesty; and though His dwelling place was in heaven, He had no place to lay His head;
sant'Ambrogio † 397 d.C. On the Duties of the Clergy 3.11
75. The Lord also in the Gospel rejected those coming to Him with guile, saying: “The foxes have holes,”
san Giovanni Crisostomo † 407 d.C. Against Marcionists and Manichæans 4
… Again He said to His disciples “Get you no gold nor silver neither brass in your purses,” thus training them for poverty: and this also He taught by His example, thus saying, “Foxes have holes, and the birds of the air have nests, but the Son of man hath not where to lay His head.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 9
… and His disciples also He choses out of Galilee; everywhere cutting off the pretexts of them who are disposed to be remiss, and giving tokens that we have no need of outward things, if we practise virtue. For this cause He doth not choose for Himself so much as a house; for “the Son of Man,” saith He, “hath not where to lay His head;”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 22
… Where then did He confirm it by His actions? Hear Him saying, “The Son of Man hath not where to lay His head.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 27
For “the foxes,” saith He, “have holes, and the birds of the air have nests, but the Son of Man hath not where to lay His head.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 61
… I mean, that not only one of them overlooked shuts Heaven against us, but though it be done, yet not in due perfection and abundance, it produces the selfsame effect again. “For except your righteousness shall exceed the righteousness of the Scribes and Pharisees, ye shall not enter into the kingdom of Heaven.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 86
… It is manifest that it is the insulted person. But then, the one, covetousness, urges to insult the other; poverty persuades to endure. “But the poor man suffers hunger,” thou wilt say. Paul also suffered hunger, and was in famine. “But he has no rest.” Neither “had the Son of Man where to lay His head.”
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 1
But consider how Christ accredited his words by His deeds. Thus He saith, “Learn of Me, for I am meek and lowly in heart.” ( Ib. xi. 29 .) He taught men to be poor, and exhibited this by His actions: “For the Son of Man,” He says, “hath not where to lay His head.” (
san Giovanni Crisostomo † 407 d.C. Homilies on First Corinthians 24
… What pardon then canst thou have? what excuse? Knowest thou not that all this worldly luxury is loathsome to thy Lord? Was it not for this that on His birth He was laid in a manger, and took to Himself a mother of low estate? Did He not for this say to him that was looking after gain, “But the Son of Man hath not where to lay His head?” (St.
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 31
… And this He ever teacheth, that a man should work for himself, go without superfluities, and not have many wants. Nay, so desirous is He that we should be alienated from superfluities, that He abridgeth many even of necessary things. Wherefore He said, “Foxes have holes, and birds of the air have nests, but the Son of Man hath not where to lay His head.” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Epistle to the Hebrews 18
But wilt thou hear the praises of poverty? Christ sought after it, and saith, “But the Son of Man hath not where to lay His head.” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Epistle to the Hebrews 28
They had not even raiment, he says, through the excess of affliction, no city, no house, no lodging-place; the same which Christ said, “but the Son of Man hath not where to lay His head.” (
san Girolamo † 420 d.C. The Letters of St. Jerome 14.6
6. See how Peter left his net; see how the publican rose from the receipt of custom. In a moment he became an apostle. “The Son of man hath not where to lay his head,”
san Girolamo † 420 d.C. The Letters of St. Jerome 22.21
… Then were the words heard: “Whosoever will come after me, let him deny himself and take up his cross and follow me.” For no soldier goes with a wife to battle. Even when a disciple would have buried his father, the Lord forbade him, and said: “Foxes have holes and the birds of the air have nests, but the Son of Man hath not where to lay His head.”
sant'Agostino d'Ippona † 430 d.C. The Confessions 13.23
… although now spiritual and renewed in the knowledge of God after His image that created him, ought yet to be the “doer of the law, not the judge.” Neither doth he judge of that distinction of spiritual and carnal men, who are known to Thine eyes, O our God, and have not as yet made themselves manifest unto us by works, that by their fruits we may know them;
sant'Agostino d'Ippona † 430 d.C. Reply to Faustus the Manichæan 22.48
… There must have been this desire of glory in the man whom the Lord in the Gospel checks in his desire to follow Him, saying, "The foxes have holes, and the birds of the air have nests, but the Son of man hath not where to lay His Head."
sant'Agostino d'Ippona † 430 d.C. The Harmony of the Gospels 2.1
… “The book of the generation of Jesus Christ, the son of David, the son of Abraham.” By this exordium he shows with sufficient clearness that his undertaking is to give an account of the generation of Christ according to the flesh. For, according to this, Christ is the Son of man,—a title which He also gives very frequently to Himself,
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 12.2
… “Lord, I will follow Thee whithersoever Thou goest.” And the Lord seeing in his heart what was invisible, said, “Foxes have holes, and the birds of the air have nests, but the Son of Man hath not where to lay His Head.”
8:21
Tertulliano † 220 d.C. On Monogamy 7
… For the reason why He recalls that young man who was hastening to his father’s obsequies,
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 14.3
… Wherefore also when some other had come unto Him, and was asking leave to bury his own father,
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 27
“Lord, suffer me first to go and bury my father.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 65
… Say not, I will speak with my wife, and I will settle my affairs first. This delay is the beginning of remissness. Hear, how one desired to bid farewell to them at his house, and the prophet suffered him not. And why do I say, to bid farewell? The disciple desired to bury his father,
san Girolamo † 420 d.C. The Letters of St. Jerome 38.5
… The publican stood up from the receipt of custom and followed the Saviour once for all. And when a disciple wished to return home, that he might take leave of his kinsfolk, the Master’s voice refused consent. A son was even forbidden to bury his father,
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 49.15
… but if thou believest not, even while thou livest thou art dead. Let us prove this likewise, that if thou believest not, though thou livest thou art dead. To one who was delaying to follow Him, and saying, “Let me first go and bury my father,” the Lord said, “Let the dead bury their dead; but come thou and follow me.”
Giovanni Cassiano † 435 d.C. The Conferences of John Cassian 21.7
… “Thou shalt offer to the Lord thy God thy tithes and firstfruits;” but: “Go and sell all that thou hast and give to the poor, and come follow Me;” where, owing to the grandeur of perfection, to the request of the disciple there is not granted even the very short space of an hour in which to bury his father,
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san Tascio Cecilio Cipriano † 258 d.C. On the Lord's Prayer 9
… these have observed Thy precepts and have kept Thy covenant.” Also the Lord in His Gospel has bidden us to call “no man our father upon earth, because there is to us one Father, who is in heaven.” And to the disciple who had made mention of his dead father, He replied, “Let the dead bury their dead;”
sant'Ambrogio † 397 d.C. On the Decease of His Brother Satyrus 2.36
… Another death is the departure from this life, as the patriarch Abraham died, and the patriarch David, and were buried with their fathers; when the soul is set free from the bonds of the body. The third death is that of which it is said: “Leave the dead to bury their own dead.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 67
… For here He speaks of the dead, who are also themselves to live. And moreover too, “I am the God of Abraham,” is another thing from, “That He might be Lord both of the dead and of the living.” He knew of another death too, concerning which He saith, “Let the dead bury their dead.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 11
… For there are different kinds of deadness; and one there is of the body, according to which Abraham was dead, and still was not dead. For “God,” He says, “is not a God of the dead, but of the living.” ( Matt. xxii. 32 .) Another is of the soul which Christ alludes to when He says, “Let the dead bury their dead.” (
san Girolamo † 420 d.C. The Letters of St. Jerome 14.3
… “My mother and my brethren are these whosoever do the will of my Father which is in heaven.” If they believe in Christ let them bid me God-speed, for I go to fight in His name. And if they do not believe, “let the dead bury their dead.”
san Girolamo † 420 d.C. The Letters of St. Jerome 54.2
… and that I should be transported to the ends of the earth. They may add, if they will, the title of Samaritan; for in it I shall but recognize a name given to my Lord. But one thing is certain. I do not sever the daughter from the mother, I do not use the words of the gospel: “let the dead bury their dead.”
san Girolamo † 420 d.C. The Letters of St. Jerome 122.1
… “weep ye not for the dead,” he writes, “neither bemoan him: but weep sore for him that goeth away: for he shall return no more.” The Jew and the Gentile therefore are not to be bemoaned, for they have never been in the Church and have died once for all (it is of these that the Saviour says: “let the dead bury their dead”
sant'Agostino d'Ippona † 430 d.C. Letters of St. Augustin 164
… For it may be that the apostle intended by the word “dead” to denote unbelievers, as being spiritually dead, like those of whom it was said, “Let the dead bury their dead,”
sant'Agostino d'Ippona † 430 d.C. Letters of St. Augustin 166.3
The soul of man is in a sense proper to itself immortal. It is not absolutely immortal, as God is, of whom it is written that He “alone hath immortality,” for Holy Scripture makes mention of deaths to which the soul is liable—as in the saying, “Let the dead bury their dead;”
sant'Agostino d'Ippona † 430 d.C. City of God 5.18
… the grief of bereavement, how shall any one affirm that he had done a great thing for the preaching of the gospel, by which the citizens of the heavenly city are delivered from divers errors and gathered together from divers wanderings, to whom his Lord has said, when anxious about the burial of his father, “Follow me, and let the dead bury their dead?”
sant'Agostino d'Ippona † 430 d.C. City of God 20.6
… It is for the sake of making this distinction that He says, “The hour is coming, and now is.” Now this resurrection regards not the body, but the soul. For souls, too, have a death of their own in wickedness and sins, whereby they are the dead of whom the same lips say, “Suffer the dead to bury their dead,”
sant'Agostino d'Ippona † 430 d.C. City of God 20.15
… When John then wished to signify that those whom Christ should find still alive in the body were to be judged along with those who should rise again, he called them dead, both the good to whom it is said, “For ye are dead, and your life is hid with Christ in God,” and the wicked of whom it is said, “Let the dead bury their dead.”
sant'Agostino d'Ippona † 430 d.C. On the Holy Trinity 4.3
… But why mention more proofs respecting the difference between the death of the soul and the death of the body, when the Lord in one sentence of the Gospel has made either death easily distinguishable by any one from the other, where He says, “Let the dead bury their dead”?
sant'Agostino d'Ippona † 430 d.C. On Two Souls, Against the Manichæans 2
… For if having invoked God, I had asked myself what living is, how inscrutable it is to every bodily sense, how absolutely incorporeal it is, could not I have answered? Or would not the Manichæans also confess not only that the souls they detest live, but that they live also immortally? and that Christ’s saying: "Send the dead to bury their dead,"
sant'Agostino d'Ippona † 430 d.C. A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants 1.2
… “On the day ye eat thereof ye shall surely die,” not to the death of the body, but to that death of the soul which takes place in sin. It is the unbelievers who have died this death, to whom the Lord pointed when He said, “Let the dead bury their dead.”
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 38.3
… dost behold him living, whom thou hadst known to be dead; dost behold him hearing, whom thou hadst known to be deaf? For consider that there are who are dead in another than the ordinary sense, of whom the Lord spake to a certain man who delayed to follow the Lord, because he wished to bury his father; “Let the dead,” said He, “bury their dead.”
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 77.7
… So then before they believed and obeyed, they lay dead; they walked, and were dead. What availed it to them, that they walked, being dead? And yet if any among them were to die a bodily death, they would run, get ready the grave, wrap him up, carry him out, bury him, the dead, the dead; of whom it is said, “Let the dead bury their dead.”
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 84.3
… but fly both of you to the True Deliverer. It is but a small part of it, that they who are under sin, are called servants; they are even called dead; what a man is afraid of captivity bringing upon him, iniquity has brought on him already. For what? because they seem to be alive, was He then mistaken who said, “Let the dead bury their dead”?
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 22
… Mean while, make the transition of life now. What is thy life? Faith: “The just doth live by faith.” The unbelievers, what of them? They are dead. Among such dead was he, in the body, of whom the Lord says, “Let the dead bury their dead.”
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 23.9
… because if it lived wisely, and then becomes foolish, it dies for the worse; if it lived foolishly, and becomes wise, it dies for the better. For the Scripture teaches us that there is a death for the worse, and that there is a death for the better. In any case, they had died for the worse, of whom it said, “Let the dead bury their dead;”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 116.6
… For it is truly said, “I was in misery, and He delivered me;” but the Apostle saith this also truly, that we are saved by hope. And that we are delivered from death, is well said to be already fulfilled, so that we may understand the death of unbelievers, of whom he saith, “Leave the dead to bury their dead.”
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Origene † 254 d.C. Origen's Commentary on the Gospel of John 10.14
… Then He goes up into the mountain and speaks the beatitudes and what follows them; and after finishing that instruction He comes down from the mountain and enters Capernaum a second time. Then He embarked in a ship and crossed over to the other side to the country of the Gergesenes. On their beseeching Him to depart out of their coasts He embarked
sant'Agostino d'Ippona † 430 d.C. The Harmony of the Gospels 2.24
55. “And when He was entered into a ship, His disciples followed Him. And, behold, there arose a great tempest in the sea.” And so the story goes on, until we come to the words, “And He came into His own city.”
sant'Agostino d'Ippona † 430 d.C. The Harmony of the Gospels 2.42
… rather the occurrences which these two latter evangelists both insert in near connection [with the parables],—namely, the incidents of the ship in which Jesus was asleep, and the miracle performed in the expulsion of the devils in the country of the Gerasenes, —two events which Matthew has already recalled and introduced at an earlier stage of his record.
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 13.0
On the words of the Gospel, Matt. viii. 23 , “And when he was entered into a boat,” etc.
8:24
Tertulliano † 220 d.C. On Baptism 12
Others make the suggestion (forced enough, clearly “that the apostles then served the turn of baptism when in their little ship, were sprinkled and covered with the waves: that Peter himself also was immersed enough when he walked on the sea.”
Afraate † 346 d.C. Aphrahat: Select Demonstrations 6.9
… 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; though He was a Watcher that slumbers not, He yet slumbered and slept in the ship in the midst of the sea;
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,
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,
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 31.8
8. For wherefore art thou disturbed? Thine heart is disturbed by the pressing troubles of the world, as that ship was, in which Christ was asleep. Lo! what is the cause, stout-hearted man, that thy heart is disturbed? That ship in which Christ is asleep,
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 49.19
… “That Christ may dwell in your hearts by faith.” Therefore thy faith in Christ is Christ Himself in thy heart. This is why He slept in the ship; and why, when His disciples were in danger and already on the verge of shipwreck, they came to Him and awoke Him. Christ arose, laid His commands on the winds and waves, and there ensued a great calm.
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 10.9
… The Church then labouring in such times, like a ship in great waves and tempests, awaketh the Lord as if He were sleeping, that He should command the winds, and calm should be restored.
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 46.4
… “Therefore will not we fear, when the earth shall be confounded” ( ver. 2 ). Just before anxious, suddenly secure; out of too great tribulations set in great tranquillity. For in them Christ was sleeping, therefore were they tossed: Christ awoke (as but now we heard out of the Gospel), He commanded the winds, and they were still.
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 55.9
… Perchance thy ship is being troubled, because He in thee is sleeping. The sea was raging, the bark wherein the disciples were sailing was being tossed; but Christ was sleeping: at length it was seen by them that among them was sleeping the Ruler and Creator of winds; they drew near and awoke Christ;
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 91.19
… yea, I am with him in trouble” ( ver. 15 ). Fear not when thou art in trouble, as if the Lord were not with thee. Let faith be with thee, and God is with thee in thy trouble. There are waves on the sea, and thou art tossed in thy bark, because Christ sleepeth. Christ slept in the ship, while the men were perishing.
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 104.33
… for who numbereth the temptations that creep? They creep, but beware, lest they snatch us away. Let us keep watch on the Wood; even in the water, even on the waves, we are safe: let not Christ sleep, let not faith sleep; if He hath slept, let Him be awakened; He will command the winds; He will calm the sea;
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Taziano il Siro † 180 d.C. The Diatessaron 11
… and he left the multitudes. And Jesus went up and sat in the ship, [33] he and his disciples, and there were with them other ships. And there occurred on the sea a great tempest of whirlwind and wind, and the ship was on the point of [34] sinking from the greatness of the waves. But Jesus was sleeping on a cushion in the stern of the ship;
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 14
… Jonas was asleep in the ship, and snoring amidst the stormy sea; while Jesus also slept, the sea, according to God’s providence , began to rise, to shew in the sequel the might of Him who slept. To the one they said, Why art thou snoring? Arise, call upon thy God, that God may save us ; but in the other case they say unto the Master, Lord, save us
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 28
The tempest therefore being thoroughly excited, and the sea raging, “They awake Him, saying, Lord, save us: we perish.”
san Girolamo † 420 d.C. The Letters of St. Jerome 108.28
… Hitherto the wind has been all in my favour and my keel has smoothly ploughed through the heaving waves. But now my speech is running upon the rocks, the billows are mountains high, and imminent shipwreck awaits both you and me. We must needs cry out: “Master; save us we perish:”
san Girolamo † 420 d.C. The Letters of St. Jerome 109.3
… But let us say with David: “Behold, he that keepeth Israel shall neither slumber nor sleep.” So will the Holy One and the Watcher come to us. And if ever by reason of our sins He fall asleep, let us say to Him: “Awake, why sleepest thou, O Lord;” and when our ship is tossed by the waves let us rouse Him and say, “Master, save us: we perish.”
san Girolamo † 420 d.C. Against the Pelagians 3.6
… Without question, however much we may exercise all the care of the physician, and regulate our diet, and be free from indigestion and whatever fosters disease, the causes of which are in some cases hidden from us and known to God alone, we shiver with cold, or burn with fever, or howl with colic, and implore the help of the true physician, our Saviour, and
sant'Agostino d'Ippona † 430 d.C. The Harmony of the Gospels 2.24
… “Why are ye fearful? Where is your faith, O ye of little faith?” And so one of them records one part, and another another part, of the entire saying. The same may be the case with the words spoken by the disciples when they awoke Him. Matthew gives us: “Lord, save us: we perish.”
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Archelao † fl. 278 d.C. The Acts of the Disputation with the Heresiarch Manes 44
… There, Moses went without fear into the darkness of the clouds that carry water; and here, the Lord Jesus walked with all power upon the waters. There, Moses gave his commands to the sea; and here, the Lord Jesus, when he was on the sea, rose and gave His commands to the winds and the sea.
sant'Atanasio di Alessandria † 373 d.C. Festal and Personal Letters of Athanasius 60
… But he worshipped the Creator of the universe as dwelling in a created temple, and was cleansed. So also the woman with an issue of blood, who believed, and only touched the hem of His garment, was healed , and the sea with its foaming waves heard the incarnate Word, and ceased its storm
san Gregorio di Nissa † 395 d.C. Against Eunomius 2.15
… saying to the faint-hearted, “Fear not, for I am with thee, be not dismayed ,” as says the Psalmist, “Yea though I walk through the valley of the shadow of death I will fear no evil, for Thou art with me .” Nay, the Lord Himself says to the fearful,—“Let not your heart be troubled, neither let it be afraid ,” and, “Why are ye fearful, O ye of little faith
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 28
… and all the surge was straightway at an end, and not one trace of the disturbance remained. For this the evangelist declared saying, “And there was a great calm.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 55
… and having cast forth His commandment like a net into that abyss, to bring up the one that bore the piece of money; but it was of a divine and unutterable power, thus to make even the sea bear gifts, and that its subjection to Him should be shown on all hands, as well when in its madness it was silent,
san Girolamo † 420 d.C. The Dialogue Against the Luciferians 1
… they have on their side that verse of the gospel, “Howbeit when the Son of man cometh, shall he find faith on the earth?” let me remind them that the faith in question is that of which the Lord himself said, “Thy faith hath made thee whole.” And elsewhere, of the centurion, “I have not found so great faith, no, not in Israel.” And again, to the Apostles,
Teodoreto di Cirro † 458 d.C. Letters of the Blessed Theodoret, Bishop of Cyprus 98
We are distressed to see the tempest of the churches, but their Master and Ruler ever through mighty billows shows to men His own wisdom and power. He rebukes the winds and brings about a calm as He did when He was in the apostles boat.
8:27
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 28
“They marvelled, saying, What manner of man is this, that even the sea and the winds obey Him?”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 50
Whereas before this they had said, “What manner of man is this, that even the winds and the sea obey Him!”
sant'Agostino d'Ippona † 430 d.C. The Harmony of the Gospels 2.24
… In the same way, too, we may deal with the exclamation on the stilling of the tempest, which, according to Matthew, was, “What manner of man is this, that the winds and the sea obey Him?”
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 13.3
3. Now what I have said as to anger, hold fast as a rule in all your temptations. A temptation has sprung up; it is the wind; thou art disturbed; it is a wave. Awake up Christ then, let Him speak with thee. “Who is this, since the winds and the sea obey Him?”
Teodoreto di Cirro † 458 d.C. Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 1
Orth. —If you find even the apostles before the resurrection thus saying, will you receive the interpretation? I hear them in the boat, after the mighty miracle of the calm, saying “what manner of man is this, that even the winds and the sea obey Him?”
8:28
Taziano il Siro † 180 d.C. The Diatessaron 11
… 45] able to bind him with chains, because any time that he was bound with chains [41] and fetters he cut the chains and loosened the fetters; and he was snatched [42] away of the devil into the desert, and no man was able to quiet him; and at all times, in the night and in the day, he would be among the tombs and in the mountains;
Origene † 254 d.C. Origen's Commentary on the Gospel of John 6.24
… In the matter of proper names the Greek copies are often incorrect, and in the Gospels one might be misled by their authority. The transaction about the swine, which were driven down a steep place by the demons and drowned in the sea, is said to have taken place in the country of the Gerasenes.
san Giovanni Crisostomo † 407 d.C. Three Homilies Concerning the Power of Demons 1
… But rather indeed now it is possible to set it before you as it were by a certain small example. Certain men possessed of Demons coming forth out of the tombs met Christ, and the Demons kept beseeching him to suffer them to enter the herd of swine. And he suffered them, and they went away, and straightway precipitated them all headlong.
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 42
… for we have been honored with the greatest of honors, compared with which that other is verily insult, ridicule, and mockery. And as the riches of this world compared with the riches of that are poverty, as this life apart from that is deadness, (for “let the dead bury their dead”—
8:29
Origene † 254 d.C. Origen's Commentary on Matthew 11.17
Now bring together from the Gospels those who call Him Son of David, as she, and the blind men in Jericho; and who call Him Son of God, and that without the addition “truly” like the demoniacs who say, “What have we to do with Thee, Thou Son of God;”
san Tascio Cecilio Cipriano † 258 d.C. Three Books of Testimonies Against the Jews 2.29
… God, when Thou wentest forth in the sight of Thy people, in passing into the desert.” Also in the eighty-first Psalm: “Arise, O God; judge the earth: for Thou wilt exterminate among all nations.” Also in the Gospel according to Matthew: “What have we to do with Thee, Thou Son of David? why art Thou come hither to punish us before the time?”
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 .’ And again, when He put a curb in the mouths of the demons that cried after Him from the tombs. For although what they said was true, and they lied not then, saying, ‘Thou art the Son of God,’ and ‘the Holy One of God
sant'Atanasio di Alessandria † 373 d.C. To the Bishops of Egypt 2
… but these men, as they have not a pure mind, and cannot bear to hear the words of divine men who teach of God, may be able to learn something even from the 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
sant'Ambrogio † 397 d.C. Selections from the Letters of St. Ambrose 22.16
… But this is not to be wondered at since such is the faithlessness of unbelievers that the confession of the devil is often more easy to endure. For the devil said: “Jesus, Son of the living God, why art Thou come to torment us before the time?”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 28
“What have we to do with Thee, Jesus, Thou Son of God? Art Thou come hither to torment us before the time?”
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 41
… He feared as I said, the unapproachable force, and would not have had such power had he not said this. But observe how we find the demons everywhere more right minded (than the Jews), not daring to contradict nor accuse the Apostles, or Christ. There they say, “We know Thee who Thou art” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 25
… And who would say this? Who even of men that were quite crazed? or rather, which of the devils even would say this? For even they confess that there is a hell. Wherefore also they cried out and said, “Art Thou come hither to torment us before the time?” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 31
… For if thou disbelievest our words, make enquiry of Jews and Gentiles, and all heretics. And all of them as with one mouth will answer that a judgment there shall be, and a retribution. And are men not enough? Ask the devils themselves, and thou wilt hear them cry, “Why hast thou come thither to torment us before the time.” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 45
… and they shall not escape.” ( 1 Thess. v. 3 .) God hath so ordered this, that we may be always struggling, and be not confident even in time of safety. What sayest thou? Dost thou not expect that there will be a Resurrection and a Judgment? The devils confess these, and art thou shameless? “Art Thou come,” they say, “to torment us before the time?” (
sant'Agostino d'Ippona † 430 d.C. City of God 8.23
… who in the Spirit recognized Him when He was conceived, or Peter, who said by the revelation of the Father, “Thou art Christ, the Son of the living God.” But to this Egyptian those spirits indicated the time of their own destruction, who also, when the Lord was present in the flesh, said with trembling, “Art Thou come hither to destroy us before the time?”
sant'Agostino d'Ippona † 430 d.C. City of God 20.1
… He judges, too, not only in the mass, condemning the race of devils and the race of men to be miserable on account of the original sin of these races, but He also judges the voluntary and personal acts of individuals. For even the devils pray that they may not be tormented,
sant'Agostino d'Ippona † 430 d.C. Answer to the Letters of Petilian, the Donatist 3.34
… But if any one thinks this, he is mad enough to contend that Peter ought not to have said, "Thou art the Christ, the Son of the living God," because the devils had already said something to the same effect.
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 40.8
… Was it because he said, “Thou art the Christ, the Son of the living God”? He who pronounced Him blessed, regarded not the sound of the words, but the affection of the heart. For would ye know that Peter’s blessedness lay not in these words? The devils also said the same. “We know Thee who Thou art, the Son of God.”
sant'Agostino d'Ippona † 430 d.C. Ten Homilies on the First Epistle of John 2.8
… If we have known, let us love: for knowledge without charity saveth not. “Knowledge puffeth up, charity edifieth.” If ye have a mind to confess and not love, ye begin to be like the demons. The demons confessed the Son of God, and said, “What have we to do with Thee?”
sant'Agostino d'Ippona † 430 d.C. Ten Homilies on the First Epistle of John 10.1
… This it is to “believe that Jesus is the Christ,” as Christians believe, who are not Christians only in name, but in deeds and in life, not as the devils believe. For “the devils also believe and tremble,” as the Scripture tells us. What more could the devils believe, than that they should say, “We know who thou art, the Son of God?”
Socrate Scolastico † 440 d.C. The Ecclesiastical History of Socrates Scholasticus 4.24
… Now it happened at the same time that the priest’s daughter became suddenly possessed by a demon, and began to act with great fury, and to overturn everything that came in her way; nor was any force sufficient to restrain her, but she cried with a loud voice to these saints of God, saying:—‘Why are ye come here to cast us out from hence also?’
8:30
Tertulliano † 220 d.C. On Modesty 9
… This (“substance”), accordingly, he “squandered;” having been cast by his moral habits far from the Lord, amid the errors and allurements and appetites of the world, where, compelled by hunger after truth, he handed himself over to the prince of this age. He set him over “swine,” to feed that flock familiar to demons,
san Giovanni Damasceno † 749 d.C. An Exact Exposition of the Orthodox Faith 2.29
… For that which is the result of compulsion has neither reason nor virtue in it. God makes provision for all creation and makes all creation the instrument of His help and training, yea often even the demons themselves, as for example in the cases of Job and the swine
8:31
sant'Atanasio di Alessandria † 373 d.C. Life of Antony. (Vita Antoni.) 16
… But having asked not once but also a second time, he shows his weakness and want of power. And it is no wonder if he could do nothing against Job, when destruction would not have come even on his cattle had not God allowed it. And he has not the power over swine, for as it is written in the Gospel, they besought the Lord, saying, “Let us enter the swine
san Giovanni Crisostomo † 407 d.C. Three Homilies Concerning the Power of Demons 2.1
… We have said lately, that he does not overcome by force, nor by tyranny, nor through compulsion, nor through violence. Since were this so, he would have destroyed all men. And in testimony of this we brought forward the swine, against which the Demons were unable to venture anything, before the permission of the Master.
sant'Agostino d'Ippona † 430 d.C. Reply to Faustus the Manichæan 22.72
… In the same way, this human goodness, or folly rather, might object to the Lord’s permitting the devils to enter the swine, which they asked to be allowed to do with a mischievous intent,
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 43.4
… For many are heard in their prayers for many things. Let them not congratulate themselves on being heard; the devils were heard in their prayer, that they might be sent into the swine. Let us desire to be heard unto eternal life, by reason of our longing, through which we say, “Send out Thy Light and Thy Truth.”
Giovanni Cassiano † 435 d.C. The Conferences of John Cassian 7.22
… and it is evidenced by the confession of the same spirits contained in the records of the gospel, where they say: “If Thou cast us out, suffer us to go into the herd of swine.”
Pseudo-Clement The Clementine Homilies 19.14
… What! did not the demons go out through fear and respect for Him, and others of them desired to enter into swine; but they first entreated Him before going, plainly because they had no power to enter even into swine without His permission?”
8:32
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 28
… and if we have the Spirit, we shall also have good works. As also, on the other hand, if we have no works, the Spirit flieth away. But if we be deserted by the Spirit, we shall also halt in our works. For when this hath gone, the unclean one cometh: this is plain from Saul. For what if he doth not choke
sant'Agostino d'Ippona † 430 d.C. On the Morals of the Manichæans 17
54. We must now notice and discuss the symbol of the hands. And, in the first place, your abstaining from the slaughter of animals and from injuring plants is shown by Christ to be mere superstition; for, on the ground that there is no community of rights between us and brutes and trees, He both sent the devils into an herd of swine,
sant'Agostino d'Ippona † 430 d.C. Reply to Faustus the Manichæan 6.5
… You are merciful to beasts, believing them to contain the souls of human beings, while you refuse a piece of bread to a hungry beggar. The Lord Jesus, on the other hand, was cruel to the swine when He granted the request of the devils to be allowed to enter into them.
8:34
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 28
… For it is evident from the event that the inhabitants of that city were a sort of senseless people; for when they ought to have adored and marvelled at His power, they sent Him away, and “besought Him that He would depart out of their coasts.”
8:1
san Girolamo † 420 d.C.
After the preaching and teaching, is offered an occasion of working miracles, that by mighty works following, the preceding doctrine might be confirmed.
Pseudo-Crisostomo quoad sens.
Because He taught them as one having authority, that He might not thence be supposed to use this method of teaching from ostentation, He does the same in works, as one having power to cure; and therefore, When Jesus descended from the mountain, great multitudes followed him. PSEUDO-ORIGEN. (Hom. in Liv. 5.) While the Lord taught on the mount, the disciples were with Him, for to them it was given to know the secret things of the heavenly doctrine; but now as He came down from the mount the crowds followed Him, who had been altogether unable to ascend into the mount. They that are bowed by the burden of sin cannot climb to the sublime mysteries. But when the Lord came down from the mount, that is, stooped to the infirmity, and helplessness of the rest, in pity to their imperfections, great multitudes followed Him, some for renown, most for His doctrine, some for cures, or having their wants administered to.
Aimone † 853 d.C.
Otherwise; By the mount on which the Lord sate is figured the Heaven, as it is written, Heaven is my throne. (Is. 66:1.) But when the Lord sits on the mount, only the disciples come to Him; because before He took on Him the frailty of our human nature, God was known only in Judæa; (Ps. 76:1.) but when He came down from the height of his Divinity, and took upon Him the frailty of our human nature, a great multitude of the nations followed Him. Herein it is shewn to them that teach that their speech should be so regulated, that as they see each man is able to receive, they should so speak the word of God. For the doctors ascend the mountain, when they shew the more excellent precepts to the perfect; they come down from the mount, in shewing the lesser precepts to the weak.
Pseudo-Crisostomo
Among others who were not able to ascend into the mount was the leper, as bearing the burden of sin; for the sin of our souls is a leprosy. And the Lord came down from the height of heaven, as from a mountain, that He might purge the leprousness of our sin; and so the leper as already prepared meets Him as He came down. PSEUDO-ORIGEN. (ubi sup.) He works the cures below, and does none in the mount; for there is a time for all things under heaven, a time for teaching, and a time for healing. On the mount He taught, He cured souls, He healed hearts; which being finished, as He came down from the heavenly heights to heal bodies, there came to Him a leper and made adoration to Him; before he made his suit, he began to adore, shewing his great reverence.
Pseudo-Crisostomo
He did not ask it of Him as of a human physician, but adored Him as God. For faith and confession make a perfect prayer; so that the leprous man in adoring fulfilled the work of faith, and the work of confession in words, he made adoration to him, saying; PSEUDO-ORIGEN. (ubi sup.) Lord, by Thee all things were made, Thou therefore, if thou will, canst make me clean. Thy will is the work, and all works are subject to Thy will. Thou of old cleansedst Naaman the Syrian of his leprosy by the hand of Elisha, and now, if thou will, thou canst make me clean.
san Giovanni Crisostomo † 407 d.C.
He said not, If Thou wilt ask of God, or, If Thou wilt make adoration to God; but, If thou wilt. Nor did he say, Lord, cleanse me; but left all to Him, thereby making Him Lord, and attributing to Him the power over all.
Pseudo-Crisostomo
And thus he rewarded a spiritual Physician with a spiritual reward; for as physicians are gained by money, so He with prayer. We offer to God nothing more worthy than faithful prayer. In that he says, If thou wilt, there is no doubt that Christ’s will is ready to every good work; but only doubt whether that cure would be expedient for him, because soundness of body is not good for all. If thou wilt then is as much as to say, I believe that Thou wiliest whatever is good, but I know not if this that I desire for myself is good.
san Giovanni Crisostomo † 407 d.C.
He was able, to cleanse by a word, or even by mere will, but He put out His hand, He stretched forth his hand and touched him, to shew that He was not subject to the Law, and that to the pure nothing is impure. Elisha truly kept the Law in all strictness, and did not go out and touch Naaman, but sends him to wash in Jordan. But the Lord shews that He does not heal as a servant, but as Lord heals and touches; His hand was not made unclean by the leprosy, but the leprous body was made pure by the holy hand. For He came not only to heal bodies, but to lead the soul to the true wisdom. As then He did not forbid to eat with unwashen hands, so here He teaches us that it is the leprosy of the soul we ought only to dread, which is sin, but that the leprosy of the body is no impediment to virtue.
Pseudo-Crisostomo
But though He transgressed the letter of the Law, He did not transgress its meaning. For the Law forbade to touch leprosy, because it could not hinder that the touch should not defile; therefore it meant not that lepers should not be healed, but that they that touched should not be polluted. So He was not polluted by touching the leprosy, but purified the leprosy by touching it.
san Giovanni Damasceno † 749 d.C. De Fid. Orth. iii. 15.
For He was not only God, but man also, whence He wrought Divine wonders by touch and word; for as by an instrument so by His body the Divine acts were done.
san Giovanni Crisostomo † 407 d.C.
But for touching the leprous man there is none that accuses Him, because His hearers were not yet seized with envy against Him.
Pseudo-Crisostomo
Had He healed him without speaking, who would know by whose power he had been healed? So the will to heal was for the sake of the leprous man; the word was for the sake of them that beheld, therefore He said, I will, be thou clean.
san Girolamo † 420 d.C.
It is not to be read, as most of the Latins think, ‘I will to cleanse thee;’ but separately, He first answers, I will, and then follows the command, be thou clean. The leper has said, If thou wilt; the Lord answers, I will; he first said, Thou canst make me clean; the Lord spake, Be thou clean.
san Giovanni Crisostomo † 407 d.C.
No where else do we see Him using this word though He be working ever so signal a miracle; but He here adds, I will, to confirm the opinion of the people and the leprous man concerning His power. Nature obeyed the word of the Purifier with proper speed, whence it follows, and straight his leprosy was cleansed. But even this word straightway is too slow to express the speed with which the deed was done. PSEUDO-ORIGEN. (ubi sup.) Because he was not slow to believe, his cure is not delayed; he did not linger in his confession, Christ did not linger in His cure.
sant'Agostino † 430 d.C. De Cons. Ev. ii. 19.
Luke has mentioned the cleansing of this leper, though not in the same order of events, but as his manner is to recollect things omitted, and to put first things that were done later, as they were divinely suggested; so that what they had known before, they afterwards set down in writing when they were recalled to their minds.
san Giovanni Crisostomo † 407 d.C.
Jesus when healing his body bids him tell no man; Jesus saith unto him, See thou tell no man. Some say that He gave this command that they might not through malice distrust his cure. But this is said foolishly, for He did not so cure him as that his purity should be called in question; but He bids him tell no man, to teach that He does not love ostentation and glory. How is it then that to another to whom He had healed He gives command to go and tell it? What He taught in that was only that we should have a thankful heart; for He does not command that it should be published abroad, but that glory should be given to God. (Mark 5:19.) He teaches us then through this leper not to be desirous of empty honour; by the other, not to be ungrateful, but to refer all things to the praise of God.
san Girolamo † 420 d.C.
And in truth what need was there that he should proclaim with his mouth what was evidently shewed in his body?
sant'Ilario † 367 d.C.
Or that this healing might be sought rather than offered, therefore silence is enjoined.
san Girolamo † 420 d.C.
He sends him to the Priests, first, because of His humility that He may seem to defer to the Priests; secondly, that when they saw the leper cleansed they might be saved, if they would believe on the Saviour, or if not that they might be without excuse; and, lastly, that He might not seem, as He was often charged, to be infringing the Law.
san Giovanni Crisostomo † 407 d.C.
He neither every where broke, nor every where observed, the Law, but sometimes the one, sometimes the other. The one was preparing the way for the wisdom that was to come, (ἡ μέλλουσα φιλοσοφία.) the other was silencing the irreverent tongue of the Jews, and condescending to their weakness. Whence the Apostles also are seen sometimes observing, sometimes neglecting, the Law. PSEUDO-ORIGEN. (ubi sup.) Or, He sends him to the Priests that they might know that he was not cleansed according to the manner of the Law, but by the operation of grace.
san Girolamo † 420 d.C.
It was ordained in the Law, that those that had been cleansed of a leprosy should offer gifts to the Priests; as it follows, And offer thy gift as Moses commanded for a testimony to them.
Pseudo-Crisostomo
Which is not to be understood, Moses commanded it for a testimony to them; but, Go thou and offer for a testimony.
san Giovanni Crisostomo † 407 d.C.
For Christ, knowing beforehand that they would not profit by this, said not, ‘for their amendment,’ but, for a testimony to them; that is, for an accusation of them, and in attestation that all things that should have been done by Me, have been done. But though He thus knew that they would not profit by it, yet He did not omit any thing that behoved to be done; but they remained in their former ill-will. Also He said not, ‘The gift that I command,’ but, that Moses commanded, that in the meantime He might hand them over to the Law, and close the mouths of the unjust. That they might not say that He usurped the honour of the Priests, He fulfilled the work of the Law, and made a trial of them. PSEUDO-ORIGEN. (ubi sup.) Or; offer thy gift, that all who see may believe the miracle.
Pseudo-Crisostomo
Or; He commands the oblation, that should they afterwards seek to put him out, he might be able to say, You have received gifts on my cleansing, how do ye now cast me out as a leper?
sant'Ilario † 367 d.C.
Or we may read, Which Moses commanded for a testimony; inasmuch as what Moses commanded in the Law is a testimony, not an effect.
san Beda † 735 d.C. Hom. in Dom. 3 Epiph.
Should any be perplexed how, when the Lord seems here to approve Moses’ offering, the Church does not receive it, let him remember, that Christ had not yet offered His body for a holocaust. And it behoved that the typical sacrifices should not be taken away, before that which they typified was established by the testimony of the Apostles’ preaching, and by the faith of the people believing. By this man was figured the whole human race, for he was not only leprous, but, according to the Gospel of Luke, is described as full of leprosy. For all have sinned, and need glory of God; (Rom. 3:23.) to wit, that glory, that the hand of the Saviour being stretched out, (that is, the Word being made flesh,) and touching human nature, they might be cleansed from the vanity of their former ways; and that they that had been long abominable, and cast out from the camp of God’s people, might be restored to the temple and the priest, and be able to offer their bodies a living sacrifice to Him to whom it is said, Thou art a Priest for ever. (Ps. 110:4.)
Remigio † 908 d.C.
Morally; by the leper is signified the sinner; for sin makes an unclean and impure soul; he falls down before Christ when he is confounded concerning his former sins; yet he ought to confess, and to seek the remedy of penitence; so the leper shews his disease, and asks a cure. The Lord stretches out His hand when He affords the aid of Divine mercy; whereupon follows immediately remission of sin; nor ought the Church to be reconciled to the same, but on the sentence of the Priest.
Il testo latino
Hieronymus
Post praedicationem atque doctrinam, signorum offertur occasio, ut per virtutum miracula praeteritus apud audientes sermo firmetur
Chrysostomus super Matth
Quia enim quasi potestatem habens docebat, ut non aestimaretur ostentatio esse hic doctrinae modus, operibus hoc idem facit, quasi potestatem habens curare; et ideo dicit cum autem descendisset Iesus de monte secutae sunt eum turbae multae
Origenes
Docente enim domino in monte, discipuli erant cum ipso, quibus erat datum caelestis doctrinae nosse secreta; nunc autem descendente eo de monte, turbae secutae sunt eum, quia in monte ascendere nequaquam poterant; quia quos delictorum sarcina deprimit, ad mysteriorum sublimia scandere non valent. Descendente autem domino, hoc est inclinante se ad infirmitatem et impotentiam ceterorum, quando misertus est imperfectioni eorum, vel infirmitati, secutae sunt eum turbae multae: quidam propter claritatem, plerique propter doctrinam, nonnulli propter curationem et administrationem
Aimone
Vel aliter. Per montem in quo dominus sedet, caelum intelligitur, de quo scriptum est: caelum mihi sedes est. Sed cum dominus in monte sedet, soli discipuli ad eum accedunt: quia antequam fragilitatis nostrae humanitatem assumeret, notus erat tantum in Iudaea Deus; at vero postquam de monte suae divinitatis descendit, et humanitatis nostrae fragilitatem assumpsit, magna turba nationum secuta est eum. Demonstratur autem doctoribus ut in praedicatione sua sermonem habeant temperatum, et sicut viderint unumquemque capere posse, ita et verbum Dei annuntient. Ascendunt enim in montem doctores, cum perfectioribus excellentia praecepta ostendunt; descendunt vero, cum infirmioribus leviora demonstrant
Chrysostomus super Matth
Inter ceteros autem qui montem non ascenderant, et leprosus sursum ascendere non valebat, quasi peccatorum baiulans pondus: lepra enim est peccatum animarum nostrarum. Ideo ergo dominus de altitudine caeli, quasi de excelso monte, descendit, ut lepram peccatorum nostrorum mundaret: et ideo quasi iam praeparatus descendenti occurrit: propter quod dicitur et ecce leprosus veniens
Origenes
Deorsum curat, et in monte nihil facit: quia tempus est omni rei sub caelo: tempus doctrinae, et tempus curationis. In monte docuit, animas curavit, corda sanavit; quibus completis, sicut de caelestibus montibus ad salvandos carnales descendente, venit ad eum leprosus, et adorabat eum. Antequam peteret, adorare coepit, cultum ostendens
Chrysostomus super Matth
Non enim illum petebat quasi hominem artificem, sed adorabat eum quasi Deum. Oratio autem perfecta est fides et confessio: unde leprosus fidei opus adorans implevit; sed opus confessionis implevit in verbis: unde adorabat eum dicens
Origenes
Domine, per te omnia facta sunt: tu ergo, si vis, potes me mundare. Voluntas tua opus est, et opera tua voluntati obediunt. Tu prius Naaman Syrum per Eliseum a lepra mundasti; et modo, si vis, potes me mundare
Chrysostomus in Matth
Non dixit: si rogaveris Deum, neque: si adoraveris; sed si volueris, potes me mundare. Neque dixit: domine, munda; sed ei totum concedit; et dominum eum facit, et potestatem universorum ei attribuit
Chrysostomus super Matth
Et ita spirituali medico spiritualem offerebat mercedem: nam sicut medici pecuniis, iste oratione placatur. Nihil enim dignius offerimus Deo quam orationem fidelem. In hoc autem quod dicit si vis, non dubitat Christi voluntatem ad omne opus bonum paratam. Sed quia non omnibus expedit corporalis integritas, nesciebat utrum ei expediret curatio illa. Dicit ergo si vis; ac si diceret: credo quia quod bonum est vis; ignoro autem si est mihi, quod desidero, bonum
Chrysostomus in Matth
Cum autem voluntate ac sermone purgare posset, manus apposuit tactum, unde sequitur et extendens manum, tetigit eum: ut ostendat quoniam non subiacet legi, et quoniam mundo iam nihil est immundum. Eliseus autem observans legis diligentiam, non exivit, et tetigit Naaman; sed mittit eum ad Iordanem lavandum. Dominus autem monstrat quoniam non ut servus, sed ut dominus, curat et tangit: non enim manus a lepra facta est immunda, sed corpus leprosum a manu sancta constitutum est mundum. Non enim corpora solum curaturus advenit, sed et animam in veram sapientiam ducturus. Sicut igitur manibus non lotis iam manducare non prohibebat, ita et hic erudit quoniam oportet animae lepram formidare solam, quod est peccatum: lepram autem corporis nullum impedimentum esse ad virtutem
Chrysostomus super Matth
Quamvis autem litteram legis solverit, propositum tamen eius non solvit. Ideo enim lex iussit non tangere lepram, quia non poterat facere ut lepra non sordidaret tangentem; ergo vetuit tangere lepram, non ut leprosi non sanarentur, sed ut tangentes non inquinarentur. Iste autem tangens non inquinatus est a lepra, sed ipsam lepram mundavit tangendo
Damascenus de fide Orth
Non enim Deus solum erat, sed homo: unde per tactum et per sermonem divina signa operabatur: ut enim per organum, ita per corpus divinae perficiebantur actiones
Chrysostomus in Matth
Cum autem leprosum tangit, nullus eum incusat, quia nondum invidia detenti erant auditores
Chrysostomus super Matth
Si autem tacite eum curasset, quis scire poterat cuius virtute sanatus esset? Igitur voluntas mundandi facta est propter leprosum, verbum autem propter spectantes; ideo dixit volo, mundare
Hieronymus
Non autem ut plerique Latinorum putant, iunctim legendum est volo mundare; sed separatim, ut prius dicatur volo, deinde ut imperans dicat mundare. Ille enim dixerat si vis; dominus respondit volo; ille praemiserat potes me mundare; dominus dixit mundare
Chrysostomus in Matth
Nusquam autem videtur dicere hoc verbum, quamvis magna signa faciens; sed hic propterea apposuit volo, ut opinionem plebis et leprosi de eius potestate confirmaret
Chrysostomus
Cessit autem mandanti natura cum decenti velocitate; et ideo sequitur et confestim mundata est lepra eius. Sed hoc quod dicit confestim, multum est tardius velocitate quae secundum opus est facta
Origenes
Quia enim non dubitavit credere, non tardatur sanatio; quia non distulit confessionem, non differtur mundatio
Augustinus de Cons. Evang
Huius autem leprosi mundati etiam Lucas meminit, non sane hoc ordine, sed ut solent praetermissa recordari, posterius facta praeoccupari, sicut divinitus suggerebantur, ut antea cognita, postea recordando rescriberent
Chrysostomus in Matth
Curans autem Iesus corpus, iubet nulli dicere; unde sequitur et ait illi Iesus: vide nemini dixeris. Quidam igitur aiunt quoniam ideo iussit hoc, ut non malignentur circa eius purgationem; quod insipienter dicitur: non enim ita mundavit ut dubitabilis esset mundatio; sed nulli dicere iubet, docens non diligere ostentationem et honorem. Qualiter igitur alii sanato iubet dicere? Sed in hoc erudivit nos bonae mentis esse; non enim illic divulgari se iussit, sed dari gloriam Deo. Per leprosum ergo hunc instruit nos non esse vane gloriosos: per illum autem non esse ingratos, sed omnia ad laudem Dei referre
Hieronymus
Et revera quid erat necesse quod sermone iactaret quod corpore praeferebat?
Hilarius in Matth
Vel ut salus haec non offerretur potius quam quaereretur, silentium imperatur. Sequitur sed vade, ostende te sacerdoti
Hieronymus
Mittit autem eum ad sacerdotes, primum propter humilitatem, ut sacerdotibus deferre videatur; deinde ut videntes leprosum mundatum, si crederent salvatori, salvarentur; si vero non crederent, inexcusabiles fierent; et simul ne quod in eo saepissime criminabantur, legem infringere videretur
Chrysostomus. In Matth
Neque enim ubique eam dissolvebat, neque ubique custodiebat; sed quandoque quidem hoc, quandoque illud faciebat: in uno quidem futurae sapientiae praeparans vitam, in altero autem inverecundam Iudaeorum cohibens linguam, et condescendens imbecillitati eorum. Unde apostoli apparent quandoque quidem observantes legem, quandoque autem eam praetermittentes
Origenes
Vel mittit ad sacerdotes, ut cognoscant quia non per legis consuetudinem mundatus est, sed per gratiae operationem
Hieronymus
Erat autem in lege praeceptum ut qui mundati fuerant a lepra, offerrent munera sacerdotibus; unde sequitur et offer munus tuum, quod praecepit Moyses, in testimonium illis
Chrysostomus super Matth
Non sic intellige, quia hoc Moyses praecepit in testimonium illis: sed vade tu, offer in testimonium illis
Chrysostomus in Matth
Praevidens enim Christus eos ex hoc nihil profecturos, non dixit: in emendationem eorum, sed in testimonium, idest in accusationem, et attestationem quoniam quae a me erant fienda, omnia facta sunt. Et licet eos praeviderit non emendari, non tamen dimisit quae facere oportebat: illi autem in propria manserunt malitia. Non autem dixit: munus quod ego iubeo, sed quod Moyses iussit, ut interim transmittat ad legem, et iniquorum obstruat ora: ut enim non dicant quoniam sacerdotum gloriam rapuit, opus quidem ipse implevit, probationem autem illis concessit
Origenes
Vel offer munus tuum, ut omnes qui vident te portare, miraculo credant
Chrysostomus super Matth
Vel ideo iubet offerri munera, ut si postmodum eum expellere vellent, dicere eis: munera quasi a mundato accepistis; et quomodo me quasi leprosum expellitis?
Hilarius in Matth
Vel legendum est quod Moyses praecepit in testimonium illis: quia quod Moyses in lege praecepit, testimonium est, non effectus
Beda in Hom. Dom. 3 post Epiph
Si quem autem moveat quomodo dominus cum videatur Moysi sacrificium approbare, quare id Ecclesia non recipiat, meminerit quod nondum Christus corpus suum obtulerat per passionem in holocaustum. Non autem oportebat auferri significantia sacrificia prius quam illud quod significabatur, confirmatum esset testimonio apostolorum praedicantium, et fide credentium populorum. Vir autem iste genus humanum designat, qui non solum leprosus, verum etiam, iuxta Evangelium Lucae, plenus lepra fuisse describitur. Omnes enim peccaverunt, et egent gloria Dei, illa scilicet ut extenta manu salvatoris, hoc est incarnato Dei verbo, humanamque contingente naturam, ab erroris prisci vanitate mundentur; et qui diutius abominabiles, et castris populi Dei eiecti, iam aliquando templo redditi et sacerdoti, queant offerre corpora sua hostiam viventem; illi scilicet cui dicitur: tu es sacerdos in aeternum
Remigio
Moraliter autem per leprosum designatur peccator: nam peccatum immundam et variam animam facit; qui ante Christum procidit, quando de pristinis peccatis confunditur: et tamen debet confiteri, et remedium poenitentiae postulare: nam leprosus vulnus ostendit, et remedium postulavit. Extendit autem dominus manum, quando auxilium divinae miserationis impendit: et statim consequitur remissionem delictorum; nec debet Ecclesia eidem reconciliari, nisi iudicio sacerdotis
8:5
Pseudo-Crisostomo
The Lord having taught His disciples on the mount, and healed the leper at the foot of the mount, came to Capharnaum. This is a mystery, signifying that after the purification of the Jews He went to the Gentiles.
Aimone † 853 d.C.
For Capharnaum, which is interpreted, The town of fatness, or, The field of consolation, signifies the Church, which was gathered out of the Gentiles, which is replenished with spiritual fatness, according to that, That my soul may be filled with marrow and fatness, (Ps. 63:5.) and under the troubles of the world is comforted concerning heavenly things, according to that, Thy consolations hare rejoiced my soul. (Ps. 94:19.) Hence it is said, When he had entered into Capharnaum the centurion came to him.
sant'Agostino † 430 d.C. Serm. 62, 4.
This centurion was of the Gentiles, for Judæa had already soldiers of the Roman empire.
Pseudo-Crisostomo
This centurion was the first-fruits of the Gentiles, and in comparison of his faith, all the faith of the Jews was unbelief; he neither heard Christ teaching, nor saw the leper when he was cleansed, but from hearing only that he had been healed, he believed more than he heard; and so he mystically typified the Gentiles that should come, who had neither read the Law nor the Prophets concerning Christ, nor had seen Christ Himself work His miracles. He came to Him and besought Him, saying, Lord, my servant lieth at home sick of the palsy, and is grievously afflicted. Mark the goodness of the centurion, who for the health of his servant was in so great haste and anxiety, as though by his death he should suffer loss, not of money, but of his well being. For he reckoned no difference between the servant and the master; their place in this world may be different, but their nature is one. Mark also his faith, in that he said not, Come and heal him, because that Christ who stood there was present in every place; and his wisdom, in that he said not, Heal him here on this spot, for he knew that He was mighty to do, wise to understand, and merciful to hearken, therefore he did but declare the sickness, leaving it to the Lord, by His merciful power to heal. And he is grievously afflicted; this shews how he loved him, for when any that we love is pained or tormented, though it be but slightly, yet we think him more afflicted than he really is.
Rabano Mauro † 856 d.C.
All these things he recounts with grief, that he is sick, that it is with palsy; that he is grievously afflicted therewith, the more to shew the sorrow of his own heart, and to move the Lord to have mercy. In like manner ought all to feel for their servants, and to take thought for them.
san Giovanni Crisostomo † 407 d.C. Hom. xxvi.
But some say that he says these things in excuse of himself, as reasons why he did not bring the sick man himself. For it was impossible to bring one in a palsy, in great torment, and at the point to die. But I rather think it a mark of his great faith; inasmuch as he knew that a word alone was enough to restore the sick man, he deemed it superfluous to bring him.
sant'Ilario † 367 d.C.
Spiritually interpreted, the Gentiles are the sick in this world, and afflicted with the diseases of sin, all their limbs being altogether unnerved, and unfit for their duties of standing and walking. The sacrament of their salvation is fulfilled in this centurion’s servant, of whom it is sufficiently declared that he was the head of the Gentiles that should believe. What sort of head this is, the song of Moses in Deuteronomy teaches, He set the bounds of the people according to the number of the Angels. (Deut. 32:8.)
Remigio † 908 d.C.
Or, in the centurion are figured those of the Gentiles who first believed, and were perfect in virtue. For a centurion is one who commands a hundred soldiers; and a hundred is a perfect number. Rightly, therefore, the centurion prays for his servant, because the first-fruits of the Gentiles prayed to God for the salvation of the whole Gentile world.
san Girolamo † 420 d.C.
The Lord seeing the centurion’s faith, humbleness, and thoughtfulness, straightway promises to go and heal him; Jesus saith unto him, I will come and heal him.
san Giovanni Crisostomo † 407 d.C.
Jesus here does what He never did; He always follows the wish of the supplicant, but here He goes before it, and not only promises to heal him, but to go to his house. This He does, that we may learn the worthiness of the centurion.
Pseudo-Crisostomo
Had not He said, I will come and heal him, the other would never have answered, I am not worthy. It was because it was a servant for whom he made petition, that Christ promised to go, in order to teach us not to have respect to the great, and overlook the little, but to honour poor and rich alike.
san Girolamo † 420 d.C.
As we commend the centurion’s faith in that he believed that the Saviour was able to heal the paralytic; so his humility is seen in his professing himself unworthy that the Lord should come under his roof; as it follows, And the centurion answered and said into him, Lord, I am not worthy that thou shouldest come under my roof.
Rabano Mauro † 856 d.C. e Beda.
Conscious of his gentile life, he thought he should be more burdened than profited by this act of condescension from Him with whose faith he was indeed endued, but with whose sacraments he was not yet initiated.
sant'Agostino † 430 d.C. ubi sup.
By declaring himself unworthy, he shewed himself worthy, not indeed into whose house, but into whose heart, Christ the Word of God should enter. Nor could he have said this with so much faith and humility, had he not borne in his heart Him whom he feared to have in his house. And indeed it would have been no great blessedness that Jesus should enter within his walls, if He had not already entered into his heart.
san Pietro Crisologo † 450 d.C. Serm. 102.
Mystically, his house was the body which contained his soul, which contains within it the freedom of the mind by a heavenly vision. But God disdains neither to inhabit flesh, nor to enter the roof of our body. PSEUDO-ORIGEN. (Hom. in div. 5.) And now also when the heads of Churches, holy men and acceptable to God, enter your roof, then in them the Lord also enters, and do you think of yourself as receiving the Lord. And when you eat and drink the Lord’s Bodya, then the Lord enters under your roof, and you then should humble yourself, saying, Lord, I am not worthy. For where He enters unworthily, there He enters to the condemnation of him who receives Him.
san Girolamo † 420 d.C.
The thoughtfulness of the centurion appears herein, that he saw the Divinity hidden beneath the covering of body; wherefore he adds, But speak the word only, and my servant will be healed.
Pseudo-Crisostomo
He knew that Angels stood by unseen to minister to Him, who turn every word of his into act; yea and should Angels fail, yet diseases are healed by His life-giving command.
sant'Ilario † 367 d.C.
Also he therefore says that it needed only a word to heal his son, because all the salvation of the Gentiles is of faith, and the life of them all is in the precepts of the Lord; therefore he continues saying, For I am a man set under authority, having soldiers under me; and I say to this man, Go, and he goeth; to another, Come, and he cometh; and to my servant, Do this, and he doeth it.
Pseudo-Crisostomo
He has here developed the mystery of the Father and the Son, by the secret suggestion of the Holy Spirit; as much as to say, Though I am under the command of another, yet have I power to command those who are under me; so also Thou, though under the command of the Father, in so far as Thou art Man, yet hast Thou power over the Angels. But Sabellius perhaps affirms, seeking to prove that the Son is the same as the Father, that it is to be understood thus; ‘If I who am set under authority have yet power to command, how much more Thou who art under the authority of none.’ But the words will not bear this exposition; for he said not, ‘If I being a man under authority,’ but, ‘For I also am a man set under authority;’ clearly not drawing a distinction, but pointing to a resemblance in this respect between himself and Christ.
sant'Agostino † 430 d.C. ubi sup.
If I who am under command have yet power to command others, how much more Thou whom all powers serve!
La Glossa ord.
Thou art able without Thy bodily presence, by the ministry of Thy Angels, to say to this disease, Go, and it will leave him; and to say to health, Come, and it shall come to him.
Aimone † 853 d.C.
Or, we may understand by those that are set under the centurion, the natural virtues in which many of the Gentiles were mighty, or even thoughts good and bad. Let us say to the bad, Depart, and they will depart; let us call the good, and they shall come; and our servant, that is, our body, let us bid that it submit itself to the Divine will.
sant'Agostino † 430 d.C. Cons. Evan. ii. 20.
What is here said seems to disagree with Luke’s account, When the centurion heard concerning Jesus, he sent unto him elders of the Jews, beseeching him that he would come and heal his servant. (Luke 7:3.) And again, When he was come nigh to the house, the centurion sent friends unto him, saying, Lord, trouble not thyself, for I am not worthy that thou shouldest enter under my roof.
san Giovanni Crisostomo † 407 d.C.
But some say that these are two different occurrences; an opinion which has much to support it. Of Him in Luke it is said, He loveth our nation, and has built us a synagogue; but of this one Jesus says, I have not found so great faith in Israel; whence it might seem that the other was a Jew. But in my opinion they are both the same person. What Luke relates that he sent to Jesus to come to him, betrays the friendly services of the Jews. We may suppose that when the centurion sought to go to Jesus, he was prevented by the Jews, who offered to go themselves for the purpose of bringing him. But as soon as he was delivered from their importunity, then he sent to say, Do not think that it was from want of respect that I did not come, but because I thought myself unworthy to receive you into my house. When then Matthew relates, that he spoke thus not through friends, but in his own person, it does not contradict Luke’s account; for both have only represented the centurion’s anxiety, and that he had a right opinion of Christ. And we may suppose that he first sent this message to Him by friends as He approached, and after, when He was come thither, repeated it Himself. But if they are relating different stories, then they do not contradict each other, but supply mutual deficiencies.
sant'Agostino † 430 d.C. ubi sup.
Matthew therefore intended to state summarily all that passed between the centurion and the Lord, which was indeed done through others, with the view of commending his faith; as the Lord spoke, I have not found so great faith in Israel. Luke, on the other hand, has narrated the whole as it was done, that so we might be obliged to understand in what sense Matthew, who could not err, meant that the centurion himself came to Christ, namely, in a figurative sense through faith.
san Giovanni Crisostomo † 407 d.C.
For indeed there is no necessary contradiction between Luke’s statement, that he had built a synagogue, and this, that he was not an Israelite; for it was quite possible, that one who was not a Jew should have built a synagogue, and should love the nation.
Il testo latino
Chrysostomus super Matth
Postquam dominus discipulos docuit in monte, leprosum autem sanavit sub monte, venit Capharnaum in mysterio, quia post Iudaeorum mundationem venit ad gentes
Aimone
Capharnaum enim, quae villa pinguedinis interpretatur, sive ager consolationis, Ecclesiam quae ex gentibus est collecta, significat, quae spirituali pinguedine est repleta, secundum illud Ps. 62, 6: sicut adipe et pinguedine repleatur anima mea. Et inter pressuras saeculi de caelestibus consolatur, secundum illud Ps. 93, 18: consolationes tuae laetificaverunt animam meam. Unde dicitur cum autem introisset Capharnaum, accessit ad eum centurio
Augustinus de Verb. Dom
Iste centurio de gentibus erat: iam enim Iudaea gens habebat militem Romani imperii
Chrysostomus super Matth
Centurio autem iste primus fructus ex gentibus ad cuius fidei comparationem omnium Iudaeorum fides infidelitas est inventa: qui neque Christum audivit docentem, neque leprosum, cum mundaretur, aspexit, sed audita tantummodo sanitate leprosi, plus credidit quam audivit: erat enim in mysterio gentium futurarum, quae neque legem aut prophetas legerant de Christo, neque ipsum Christum mirabilia facientem viderant. Accessit ergo rogans, et dicens domine, puer meus iacet in domo paralyticus, et male torquetur. Vide autem bonitatem centurionis, qui pro salute servi sic sollicite festinabat, quasi non damnum pecuniae sed salutis passurus in morte illius. Nullam enim differentiam aestimabat inter servum et dominum: quia etsi dignitas in hoc saeculo diversa est inter illos, una tamen est illis natura. Fidem autem centurionis vide: quia non dixit: veni et salva eum; quia ille constitutus in omni loco erat praesens; sapientiam autem, quia non dixit: hic constitutus salva eum: sciebat enim quia potens est ad faciendum, sapiens ad intelligendum, misericors ad exaudiendum: ideo infirmitatem tantum exposuit, remedium autem sanitatis in potestate misericordiae eius dimisit, dicens et male torquetur: in quo apparet quia diligebat eum: nam unusquisque quem diligit, etsi modice fuerit taediatus, gravius eum putat habere quam habet
Rabano Mauro
Omnia ista cum dolore cognominavit: et iacentem, et paralyticum, et male detentum: ideo ut animae suae angustias demonstraret, et dominum commoveret; sic debent omnes condolere servis, et eorum curam habere
Chrysostomus in Matth
Quidam autem dicunt, quoniam excusans se, hanc causam dixit propter quam non ipsum adduxit. Neque enim possibile erat dissolutum, cum torqueretur, et ad ultimas esset expirationes, portari. Ego autem signum hoc esse magnae fidei dico: quia enim sciebat quod sola iniunctio sufficeret ad restaurationem iacentis, superfluum aestimabat eum ducere
Hilarius in Matth
Iacentes autem in saeculo et peccatorum morbis dissolutae spiritualiter gentes aestimandae sunt, omnibus undique membris fluidis, et ad consistendi officium gradiendique corruptis; quarum salutis sacramentum in puero centurionis expletur, quem satis dictum sit principem esse gentium crediturarum. Quis autem sit hic princeps, canticum Moysi docet, ubi scilicet dicitur: constituit terminos gentium iuxta numerum Angelorum
Remigio
Vel per centurionem designantur qui primi ex gentibus crediderunt, et perfecti in virtute fuerunt: centurio enim dicitur qui centum militibus praeest; centenarius autem numerus perfectus est. Recte ergo centurio pro puero suo rogat, quia primitiae gentium pro salute totius gentilitatis Deum rogaverunt
Hieronymus
Videns autem dominus centurionis fidem, humilitatem et providentiam, statim se iturum et sanaturum esse promittit; unde sequitur et ait illi Iesus: ego veniam, et curabo eum
Chrysostomus in Matth
Quod numquam fecit, hic facit Iesus: ubique enim sequitur voluntatem supplicantium, hic autem praesilit, et non solum curare promittit, sed ire ad domum. Facit hoc, ut discamus centurionis virtutes
Chrysostomus super Matth
Nisi enim ille dixisset veniam, et curabo eum, numquam iste responderet non sum dignus. Deinde quoniam pro servo petebat, ideo ire promisit, ut nos doceat non colere magnos et contemnere modicos; sed pauperes et divites similiter honorare
Hieronymus
Sicut autem in centurione commendamus fidem, eo quod credidit paralyticum a salvatore posse sanari, ita patet humilitatis in hoc quod se iudicavit indignum cuius tectum dominus intraret; unde sequitur et respondens centurio, ait illi: domine, non sum dignus ut intres sub tectum meum
Rabano Mauro
Propter conscientiam enim vitae gentilis, gravari se magis dignatione putavit, quam iuvari, cuius etsi fide praeditus, nondum erat tamen sacramentis inunctus
Augustinus de Verb. Dom
Dicendo autem se indignum, praestitit dignum, non in cuius parietes, sed in cuius cor verbum Dei Christus intraret. Neque hoc diceret cum tanta fide et humilitate, nisi illum quem timebat intrare domum suam, corde gestaret: nam non erat magna felicitas, si Iesus intraret in parietes eius, et non esset in pectore eius
Severiano di Gabala
Mystice autem hoc tectum, corpus est quod tegit animam: quod libertatem mentis caelesti visione in se concludit. Sed Deus neque habitare carnem, neque tectum nostri corporis dedignatur intrare
Origenes
Nunc etiam quando sancti a Deo acceptabiles Ecclesiarum antistites sub tectum tuum intrant, tunc ibidem per eos dominus ingreditur; et tu sic aestimes quasi dominum suscipiens. Et quando corpus et sanguinem domini manducas et bibis, tunc dominus sub tectum tuum ingreditur; et tu ergo humilians teipsum dicas domine, non sum dignus. Ubi enim indigne ingreditur, ibi ad iudicium ingreditur accipienti
Hieronymus
Prudentia autem centurionis apparet in hoc quod ultra corporis tegumen latentem vidit divinitatem, unde subiungit sed tantum dic verbo, et sanabitur puer meus
Chrysostomus super Matth
Sciebat enim quoniam astabant illi invisibiliter Angeli ministrantes, qui omne verbum eius vertunt in opus; et quod si Angeli cessant, tamen infirmitates praeceptis eius vivacibus expelluntur
Hilarius in Matth
Dicit etiam centurio puerum verbo posse sanari, quia salus gentium omnis ex fide est, et in praeceptis domini vita est universorum: et ideo subiungit dicens nam et ego homo sum sub potestate constitutus, habens sub me milites; et dico huic: vade, et vadit; et alii: veni, et venit; et servo meo: fac hoc, et facit
Chrysostomus super Matth
Patris et filii mysterium spiritu sancto suggerente depinxit, ac si diceret: etsi ego sum sub potestate alterius, tamen habeo potestatem iubendi eis qui sub me sunt; sic et tu, quamvis sis sub potestate patris, scilicet inquantum homo, habes tamen potestatem iubendi Angelis. Sed forte dicet Sabellius volens ostendere eumdem esse patrem qui et filius est, sic hoc esse intelligendum: si ego sub potestate constitutus possum iubere, quanto magis tu, qui sub nullius es potestate? Sed hanc expositionem non recipit textus. Non enim dixit: si ergo homo sub potestate; sed dixit nam et ego homo sum sub potestate: in quo patet quod inter se et Christum non comparationis differentiam fecit; sed rationem similitudinis introduxit
Augustinus de Verb. Dom
Si ego, qui sum sub potestate, iubendi habeo potestatem, quid tu potes, cui omnium serviunt potestates?
Glossa
Potes per Angelorum ministeria sine corporis praesentia dicere infirmitati ut recedat, et recedet; et sanitati ut veniat, et veniet
Aimone
Possunt autem per subiectos centurionis, virtutes naturales intelligi, in quibus plurimi gentilium pollebant; vel etiam cogitationes bonae aut malae. Malis autem dicamus ut recedant, et recedent; sed bonas vocemus, et venient; servo quoque nostro, hoc est corpori, ut subiciatur voluntati divinae
Augustinus de Cons. Evang
Huic autem quod hic dicitur, videtur repugnare quod ait Lucas: cum audisset centurio de Iesu, misit ad eum seniores Iudaeorum, rogans eum ut veniret, et salvaret servum eius; et iterum quod: cum non longe esset a domo misit ad eum centurio amicos dicens: domine, noli vexari, non enim sum dignus ut sub tectum meum intres
Chrysostomus in Matth
Quidam autem dicunt, quoniam non est idem ille et hic; quod multas coniecturas habet. De illo enim ait Lucas quoniam synagogam nostram construxit, et gentem diligit; de isto autem ipse Iesus ait neque in Israel tantam fidem inveni; unde videtur Iudaeum illum esse. Mihi autem videtur idem hic et ille. Sed quando Lucas dicit quod misit ut veniat, blanditias Iudaeorum insinuavit. Conveniens enim est credere centurionem volentem abire, prohibitum esse a Iudaeis blandientibus, et dicentibus quoniam nos abimus et conducimus eum. Sed quando ab eorum imminentia erutus est, tunc misit, dicens: ne aestimes quod propter desidiam non veni, sed quia me indignum aestimavi ut te in domum meam susciperem. Quod autem Matthaeus ait non per amicos, sed per seipsum hoc eum dixisse, nihil contrarium est: uterque enim desiderium viri repraesentavit, et quoniam de Christo decentem opinionem habebat. Conveniens autem est opinari et ipsum, postquam misit amicos, ad venientem per se haec dicere. Si autem non hoc dixit Lucas, neque illud Matthaeus, non sibi contradicunt, sed complent quae ab invicem derelinquebantur
Augustinus de Cons. Evang
Matthaeus ergo accessum centurionis ad dominum per alios factum compendio dicere voluit, quia fidem eius qua vere ad Deum acceditur laudavit, ut diceret non inveni tantam fidem in Israel. Lucas autem ideo totum ut gestum est aperuit, ut ex hoc intelligere cogeremur qualiter eum accepisse dixerit Matthaeus, qui mentiri non potuit
Chrysostomus in Matth
Neque enim est contrarium quod fabricavit synagogam, secundum Lucam, et quod hic ostenditur non esse Israelita: possibile enim est Iudaeum non existentem, et synagogam fabricasse, et gentem diligere
8:10
san Giovanni Crisostomo † 407 d.C.
As what the leper had affirmed concerning Christ’s power, If thou will, thou canst cleanse me, was confirmed by the mouth of Christ, saying, I will, be thou clean; so here He did not blame the centurion for bearing testimony to Christ’s authority, but even commended him. Nay more; it is something greater than commendation that the Evangelist signifies in the words, But Jesus hearing marvelled. PSEUDO-ORIGEN. (Hom. in Div. 5.) Observe how great and what that is at which God the Only-begotten marvels! Gold, riches, principalities, are in His sight as the shadow or the flower that fadeth; in the sight of God none of these things is wonderful, as though it were great or precious, but faith only; this He wonders at, and pays honour to, this He esteems acceptable to Himself.
sant'Agostino † 430 d.C. super Gen. c. Man. i. 8.
But who was He that had created this faith in him, but only He who now marvelled at it? But even had it come from any other, how should He marvel who knew all things future? When the Lord marvels, it is only to teach us what we ought to wonder at; for all these emotions in Him are not signs of passion, but examples of a teacher.
san Giovanni Crisostomo † 407 d.C.
Wherefore He is said to have thus wondered in the presence of all the people, giving them an example that they also should wonder at Him; for it follows, And he said to them that followed, I have not found so great faith in Israel.
sant'Agostino † 430 d.C. cont. Faust. xxii. 74.
He praises his faith, but gives no command to quit his profession of a soldier.
san Girolamo † 420 d.C.
This He speaks of the present generation, not of all the Patriarchs and Prophets of past ages.
Pseudo-Crisostomo
Andrew believed, but it was after John had said, Behold the Lamb of God; (John 1:36.) Peter believed, but it was at the preaching of Andrew; Philip believed, but it was by reading the Scriptures; and Nathanael first received a proof of His Divinity, and then spoke forth his confession of faith. PSEUDO-ORIGEN. (ubi sup.) Jairus a prince in Israel, making request for his daughter, said not, ‘speak the word,’ but, ‘Come quickly.’ Nicodemus, hearing of the sacrament of faith, asks, How can these things be? (John 3:9.) Mary and Martha say, Lord, if thou hadst been here, my brother had not died; (John 11:21.) as though distrusting that God’s power could be in all places at the same time.
Pseudo-Crisostomo
Or, if we would supposeb that his faith was greater than even that of the Apostles, Christ’s testimony to it must be understood as though every good in a man should be commended relatively to his character; as it were a great thing in a countryman to speak with wisdom, but in a philosopher the same would be nothing wonderful. In this way it may be said of the centurion, In none other have I found so great faith in Israel.
san Giovanni Crisostomo † 407 d.C.
For it is a different thing for a Jew to believe and for a Gentile.
san Girolamo † 420 d.C.
Or perhaps in the person of the centurion the faith of the Gentiles is preferred to that of Israel; whence He proceeds, But I say unto you, Many shall come from the east and from the west.
sant'Agostino † 430 d.C. Serm. 62. 3.
He says, not ‘all,’ I but many; yet these from the east and west; for by these two quarters the whole world is intended.
Aimone † 853 d.C.
Or; From the east shall come they, who pass into the kingdom as soon as they are enlightened; from the west they who have suffered persecution for the faith even unto death. Or, he comes from the east, who has served God from a child; he from the west who in decrepit age has turned to God. PSEUDO-ORIGEN. (ubi sup.) How then does He say in another place, that the chosen are few? Because in each generation there are few that are chosen, but when all are gathered together in the day of visitation they shall be found many. They shall sit down, not the bodily posture, but the spiritual rest, not with human food, but with an eternal feast, teeth Abraham, Isaac, and Jacob, in the kingdom of heaven, where is light, joy, glory, and eternal length of days.
san Girolamo † 420 d.C.
Because the God of Abraham, the Maker of heaven, is the Father of Christ, therefore also is Abraham in the kingdom of heaven, and with him will sit down the nations who have believed in Christ the Son of the Creator.
sant'Agostino † 430 d.C. ubi sup.
As we see Christians called to the heavenly feast, where is the bread of righteousness, the drink of wisdom; so we see the Jews in reprobation. The children of the kingdom shall be cast into outer darkness, that is, the Jews, who have received the Law, who observe the types of all things that were to be, yet did not acknowledge the realities when present.
san Girolamo † 420 d.C.
Or the Jews may be called the children of the kingdom, because God reigned among them heretofore.
san Giovanni Crisostomo † 407 d.C.
Or, He calls them the children of the kingdom, because the kingdom was prepared for them, which was the greater grief to them.
sant'Agostino † 430 d.C. cont. Faust. xvi. 24.
Moses set before the people of Israel no other God than the God of Abraham, Isaac, and Jacob, and Christ sets forth the very same God. So that so far was He from seeking to turn that people away from their own God, that He therefore threatened them with the outer darkness, because He saw them turned away from their own God. And in this kingdom He tells them the Gentiles shall sit down with Abraham, Isaac, and Jacob, for no other reason than that they held the faith of Abraham, Isaac, and Jacob. To these Fathers Christ gives His testimony, not as though they had been converted after death, or had received justification after His passion.
san Girolamo † 420 d.C.
It is called outer darkness, because he whom the Lord casts out leaves the light.
Aimone † 853 d.C.
What they should suffer there, He shews when He adds, There shall be weeping and gnashing of teeth. Thus in metaphor He describes the sufferings of the tormented limbs; the eyes shed tears when filled with smoke, and the teeth chatter together from cold. This shews that the wicked in hell shall endure both extreme cold and extreme heat: according to that in Job, They shall pass from rivers of snow to the scorching heat. (Job 24:19.)
san Girolamo † 420 d.C.
Weeping and gnashing of teeth are a proof of bones and body; truly then is there a resurrection of the same limbs, that sank into the grave.
Rabano Mauro † 856 d.C.
Or; The gnashing of teeth expresses the passion of remorse; repentance coming too late and self-accusation that he has sinned with such obstinate wickedness.
Remigio † 908 d.C.
Otherwise; By outer darkness, He means foreign nations; for these words of the Lord are a historical prediction of the destruction of the Jews, that they were to be led into captivity for their unbelief, and to be scattered over the earth; for tears are usually caused by heat, gnashing of teeth by cold. Weeping then is ascribed to those who should be dispersed into the warmer climates of India and Ethiopia, gnashing of teeth to those who should dwell in the colder regions, as Hyrcania and Seythia.
san Giovanni Crisostomo † 407 d.C.
But that none might suppose that these were nothing more than fair words, He makes them credible by the miracles following, And Jesus said to the centurion, Go, and be it done to thee as thou hast believed.
Rabano Mauro † 856 d.C.
As though He had said, According to the measure of thy faith, so be thy grace. For the merit of the Lord may be communicated even to servants not only through the merit of their faith, but through their obedience to rule. It follows, And his servant was healed in the self-same hour.
san Giovanni Crisostomo † 407 d.C.
Wherein admire the speediness, shewing Christ’s power, not only to heal, but to do it in a moment of time.
sant'Agostino † 430 d.C. Serm. 62. 2.
As the Lord did not enter the centurion’s house with His body, but healed the servant, present in majesty, but absent in body; so He went among the Jews only in the body, but among other nations He was neither born of a Virgin, nor suffered, nor endured human sufferings, nor did divine wonders; and yet was fulfilled that which was spoken, A people that I have not known hath served me, and hath obeyed me by the hearing of the ear. (Ps. 18:43.) The Jews beheld, yet crucified Him; the world heard, and believed.
Il testo latino
Chrysostomus in Matth
Sicut quod leprosus dixerat de Christi potestate, si vis, potes me mundare, Christi voce confirmatur, dicentis volo, mundare, ita et hic centurionem de Christi potestate testantem non solum non accusavit, sed etiam commendavit. Sed et amplius aliquid fecit: intensionem enim laudis Evangelista significans, dicit audiens autem Iesus miratus est
Origenes
Attende quantum sit aut quale quod Deus unigenitus miratur. Aurum, divitiae, regna, principatus in conspectu eius sunt tamquam umbra vel flos decidens: nihil ergo horum in conspectu Dei mirabile est, quasi magnum vel pretiosum, sed tantum fides: hanc miratur honorificans, hanc acceptabilem sibi aestimat
Augustinus super Genesim contra Manichaeos
Quis autem in illo fecerat illam fidem, nisi ipse qui admirabatur? Quod si et alius eam fecisset, ut quid miraretur qui praescius erat? Quod ergo miratur dominus, nobis mirandum esse significat, quibus adhuc opus est sic moveri: omnes enim tales motus eius non perturbati animi signa sunt, sed docentis magisterium
Chrysostomus in Matth
Unde plebe omni praesente admiratus esse dicitur, et aliis exemplum dedit, ut eum mirentur; sequitur enim et sequentibus se dixit: amen dico vobis: non inveni tantam fidem in Israel
Augustinus contra Faustum
Fidem laudat illius; non autem desertionem militiae imperavit
Hieronymus
Hoc autem de praesentibus loquitur, non de omnibus retro patriarchis et prophetis
Chrysostomus super Matth
Credidit enim Andreas, sed Ioanne dicente: ecce agnus Dei; credidit Petrus, sed evangelizante sibi Andrea; credidit Philippus, sed legendo Scripturas; et Nathanael prius signum divinitatis accepit, et sic fidei confessionem obtulit
Origenes
Iairus Israelis princeps pro filia sua petens, non dixit dic verbo, sed: veni velociter. Nicodemus de fidei sacramento audiens ait: quomodo potest hoc fieri? Maria et Martha dicunt: domine, si fuisses hic, frater meus non fuisset mortuus, quasi dubitantes quod ubique posset adesse Dei potentia
Chrysostomus super Matth
Aut si volumus fideliorem putare istum quam apostolos, ita testimonium Christi intelligendum est quod unumquodque bonum hominis secundum quantitatem personae illius laudatur: rusticum enim dicere aliquid sapienter, magnum est; quod de philosopho non est mirum: sic de centurione dictum est in nullo tantam fidem inveni in Israel
Chrysostomus in Matth
Non enim erit aequale Iudaeum credere et gentilem
Hieronymus
Vel forte in centurione fides gentium praeponitur Israeli; unde subdit dico autem vobis, quod multi ab oriente et occidente venient
Augustinus de Verb. Dom
Non omnes ait, sed multi; tamen ipsi ab oriente et occidente: istis duabus partibus totus orbis designatur
Aimone
Vel ab oriente veniunt qui statim illuminati transeunt; ab occidente hi qui persecutionem usque ad mortem toleraverunt pro fide; vel ab oriente quis venit, cum ab infantia Deo servire incipit; ab occidente, dum in ipsa decrepita aetate ad Deum convertitur
Origenes
Sed quomodo alibi dicit, quod pauci sunt electi? Per diversas enim generationes pauci electi sunt, simul vero congregati in tempore visitationis multi invenientur. Sequitur et recumbent, non carnaliter iacentes, sed spiritualiter requiescentes; non temporaliter potantes, sed aeternaliter epulantes cum Abraham, Isaac et Iacob in regno caelorum, ubi lux, exultatio, gloria, et longaevitas vitae aeternae
Hieronymus
Quia autem Deus Abraham caeli conditor, pater Christi est, idcirco in regno caelorum est et Abraham, cum quo accubiturae sunt nationes quae crediderunt in Christum filium creatoris
Augustinus de Verb. Dom
Sicut autem videmus Christianos vocatos ad caeleste convivium, ubi est panis iustitiae, potus sapientiae, ita videmus et Iudaeos reprobatos; unde sequitur filii autem regni eicientur in tenebras exteriores: Iudaei scilicet, qui legem acceperunt, qui celebrant figuras omnium futurorum, qui tamen praesentia non agnoverunt
Hieronymus
Vel filios regni dicit Iudaeos, quia in eis Deus ante regnavit
Chrysostomus in Matth
Vel filios regni eos dicit quibus regnum erat praeparatum; quod et magis eos mordebat
Augustinus contra Faustum
Si ergo non commendavit Moyses populo Israel Deum, nisi Deum Abraham, Isaac et Iacob, eumque ipsum Christus commendat; non est conatus illum populum avertere a Deo suo; sed ideo minatus est eos ituros in tenebras exteriores, quod aversos videret eos a Deo suo, in cuius regno gentes vocatas ex toto orbe terrarum recubituras dicit cum Abraham, Isaac et Iacob: non ob aliud quam quod fidem tenuissent Dei Abraham, Isaac et Iacob: quibus non quasi in morte correctis, vel post passionem suam iustificatis testimonium dominus perhibeat
Hieronymus
Tenebrae autem exteriores dicuntur, quoniam qui a domino expellitur foras, relinquit lumen
Aimone
Quid autem ibi passuri sint, manifestat cum subdit ibi erit fletus et stridor dentium. Per metaphoram enim membrorum poenas describit tormentorum: solent enim oculi fumo tacti lacrymas producere, dentes vero a nimio frigore stridere. Ostenditur ergo quod reprobi in Inferno et calorem intolerabilem et frigus sustinebunt, secundum illud Iob: transient ab aquis nivium ad calorem nimium
Hieronymus
Si autem fletus oculorum est, et stridor dentium ossa demonstrat, vera est corporum et eorumdem membrorum quae ceciderant resurrectio
Rabano Mauro
Vel stridor dentium prodit indignantis affectum, eo quod sero unumquemque poeniteat, sero sibi irascatur, quod tam pertinaci improbitate deliquit
Remigio
Vel aliter. Tenebras exteriores appellat exteras nationes: quantum enim ad historiam attinet, praedicit dominus his verbis interitum Iudaeorum, quoniam propter infidelitatem ducendi erant captivi, et dispergendi per diversa regna terrarum: fletus enim ab igne solet fieri, stridor dentium a frigore. Illis ergo adscribitur fletus qui in calidioribus locis habitant, sicut in India et Aethiopia; stridor vero dentium illis adscribitur qui in frigidioribus locis commorantur, sicut est Hircania et Scythia
Chrysostomus in Matth
Ne quis autem existimet blanditiarum esse haec verba quae dicta erant, credere facit signo; unde sequitur et dixit Iesus centurioni: vade, et sicut credidisti fiat tibi
Rabano Mauro
Quasi dicat: secundum mensuram fidei fiat tibi et ista gratia. Potest autem meritum domini etiam famulis suffragari, non solum merito fidei, sed etiam studio disciplinae; unde sequitur et sanatus est
Chrysostomus in Matth
Ubi velocitatem admirare: neque enim solum curare, sed inopinate et in momento temporis hoc facere, virtutem Christi ostendebat
Augustinus de Verb. Dom
Sicut enim dominus domum centurionis corpore non intravit, sed absens corpore, praesens maiestate, puerum sanavit, sic et in solo Iudaico populo corpore fuit; apud alias autem gentes, nec de virgine natus est, nec passus est, nec humana pertulit, nec divina mirabilia fecit; et tamen impletum est quod dictum erat: populus quem non cognovi, servivit mihi; in auditu auris obedivit mihi. Iudaea enim gens cognovit, et crucifixit; orbis terrarum audivit, et credidit
8:14
Anselm
Matthew having in the leper shewn the healing of the whole human race, and in the centurion’s servant that of the Gentiles, now figures the healing of the synagogue in Peter’s mother-in-law. He relates the case of the servant, first, because it was the greater miracle, and the grace was greater in the conversion of the Gentile; or because the synagogue should not be fully converted till the end of the age when the fulness of the Gentiles should have entered in. Peter’s house was in Bethsaida.
san Giovanni Crisostomo † 407 d.C. Hom. xxvii.
Why did He enter into Peter’s house? I think to take food; for it follows, And she arose, and ministered to them. For He abode with His disciples to do them honour, and to make them more zealous. Observe Peter’s reverence towards Christ; though his mother-in-law lay at home sick of a fever, yet he did not force Him thither at once, but waited till His teaching should be completed, and others healed. For from the beginning he was instructed to prefer others to himself. Wherefore he did not even bring Him thither, but Christ went in of Himself; purposing, because the centurion had said, I am not worthy that thou shouldest come under my roof, to shew what He granted to a disciple. And He did not scorn to enter the humble hut of a fisherman, instructing us in every thing to trample upon human pride. Sometimes He heals by a word, sometimes He reaches forth His hand; as here, He touched her hand, and the fever left her. For He would not always work miracles with display of surpassing power, but would sometimes be hid. By touching her body He not only banished the fever, but restored her to perfect health. Because her sickness was such as art could cure, He shewed his power to heal, in doing what medicine could not do, giving her back perfect health and strength at once; which is intimated in what the Evangelist adds, And she arose, and ministered to them.
san Girolamo † 420 d.C.
For naturally the greatest weakness follows fever, and the evils of sickness begin to be felt as the patient begins to recover; but that health which is given by the Lord’s power is complete at once.
La Glossa non occ.
And it is not enough that she is cured, but strength is given her besides, for she arose and ministered unto them.
san Giovanni Crisostomo † 407 d.C.
This, she arose and ministered unto them, shews at once the Lord’s power, and the woman’s feeling towards Christ.
san Beda † 735 d.C. in loc.
Figuratively; Peter’s house is the Law, or the circumcision, his mother-in-law the synagogue, which is as it were the mother of the Church committed to Peter. She is in a fever, that is, she is sick of zealous hate, and persecutes the Church. The Lord touches her hand, when He turns her carnal works to spiritual uses.
Remigio † 908 d.C.
Or by Peter’s mother-in-law may be understood the Law, which according to the Apostle was made weak through the flesh, i. e. the carnal understanding. But when the Lord through the mystery of the Incarnation appeared visibly in the synagogue, and fulfilled the Law in action, and taught that it was to be understood spiritually; straightway it thus allied with the grace of the Gospel received such strength, that what had been the minister of death and punishment, became the minister of life and glory.
Rabano Mauro † 856 d.C. e Bed.
Or, every soul that struggles with fleshly lusts is sick of a fever, but touched with the hand of Divine mercy, it recovers health, and restrains the concupiscence of the flesh by the bridle of continence, and with those limbs with which it had served uncleanness, it now ministers to righteousness.
sant'Ilario † 367 d.C.
Or; In Peter’s wife’s mother is shewn the sickly condition of infidelity, to which freedom of will is near akin, being united by the bonds as it were of wedlock. By the Lord’s entrance into Peter’s house, that is into the body, unbelief is cured, which was before sick of the fever of sin, and ministers in duties of righteousness to the Saviour.
sant'Agostino † 430 d.C. De Cons. Ev. ii. 21.
When this miracle was done, that is, after what, or before what, Matthew has not said. For we need not understand that it took place just after that which it follows in the relation; he may be returning here to what he had omitted above. For Mark relates this after the cleansing of the leper, (Mark 1:30.) which should seem to follow the sermon on the mount, concerning which Mark is silent. Luke also follows the same order in relating this concerning Peter’s mother-in-law as Mark; also inserting it before that long sermon which seems to be the same with Matthew’s sermon on the mount. But what matters it in what order the events are told, whether something omitted before is brought in after, or what was done after is told earlier, so long as in the same story he does not contradict either another or himself? For as it is in no man’s power to choose in what order he shall recollect the things he has once known, it is likely enough that each of the Evangelists thought himself obliged to relate all in that order in which it pleased God to bring to his memory the various events. Therefore when the order of time is not clear, it cannot import to us what order of relation any one of them may have followed.
Il testo latino
Rabano Mauro
Postquam ostendit Matthaeus per leprosum totum genus humanum sanatum, et in servo centurionis gentilis populi sanationem, consequenter per socrum Petri designat curationem synagogae, cum dicit et cum venisset Iesus in domum Petri. Prius autem narrat de servo, quia maius miraculum fuit, et maior gratia in gentili converso; vel quia in fine saeculi synagoga est plenarie convertenda, cum plenitudo gentium subintraverit. Domus autem Petri in Bethsaida erat
Chrysostomus in Matth
Sed cur intravit in domum Petri? Mihi videtur cibum assumpturus; unde sequitur et surrexit, et ministrabat eis. Apud discipulos enim divertebat honorans eos, et avidiores ex hoc faciens. Attende autem Petri ad Christum reverentiam: habens enim socrum domi febricitantem, non traxit eum in domum, sed expectavit doctrinam compleri, et alios curari. Ab exordio enim erudiebatur quae aliorum erant sibi ipsi praeponere. Quocirca neque ipse eum inducit, sed Christus sponte adivit, postquam dixit centurio: non sum dignus ut intres sub tectum meum, monstrans quantum largiebatur discipulo. Non est autem dedignatus sub vilia tuguria piscatorum intrare, erudiens per omnia humanum conculcare tumorem. Et quandoque solum verbis curat, quandoque autem etiam manum extendit: unde et hic dicitur et tetigit manum eius, et dimisit eam febris. Non enim volebat semper cum superabundantia miracula facere: oportebat enim interim latere. Tangens autem corpus, non febrem extinxit solum, sed et puram tribuit sanitatem. Quia enim aegritudo curabilis erat, modo curationis suam virtutem ostendebat, faciendo quod ars medicinalis non operatur, ut scilicet simul perfectam restituat sanitatem; unde Evangelista hoc innuens dicit, quod surrexit, et ministrabat eis
Hieronymus
Natura enim hominum istiusmodi est ut post febrem magis lassescant corpora; et incipiente sanitate, aegrotationis mala sentiant. Verum sanitas quae confertur a domino, tota simul redit; nec sufficit esse sanatum, sed ut epitasis fortitudinis indicetur, additum est surrexit, et ministrabat eis
Chrysostomus in Matth
In hoc ergo quod dicitur, quod surrexit, et ministrabat eis, et Christi virtutis signum est, et affectus quem mulier erga Christum ostendebat
Beda
Mystice autem domus Petri, lex vel circumcisio est: socrus est synagoga, quae quodammodo est mater Ecclesiae Petro commissae. Haec febricitat, quia invidiae aestibus laborabat, persequens Ecclesiam: cuius manum dominus tangit, quando carnalia eius opera in spiritualem usum convertit
Remigio
Vel per socrum Petri potest intelligi lex, quae secundum apostolum infirmabatur per carnem, idest carnalem intelligentiam. Sed cum dominus per mysterium incarnationis visibilis in synagoga apparuit, et opere legem implevit, et spiritualiter intelligendam docuit, mox ipsa sociata gratiae Evangelii, tantum robur accepit, ut quae fuerat ministra mortis et poenae, postmodum fieret vitae et gloriae
Rabano Mauro
Vel unaquaeque anima, quae carnis concupiscentiis militat, quasi febribus aestuat; sed manu misericordiae divinae tacta convalescit, et per continentiae frena carnis lasciviam constringit, et membris quibus servierat immunditiae, servit iustitiae
Hilarius in Matth
Vel in socru Petri vitiosa infidelitatis aestimatur affectio, cui adiacet libertas voluntatis, quae nos sibi quadam coniugii societate coniungit. Ergo ingressu domini in Petri domum, idest in corpus, curatur infidelitas peccatorum calore aestuans, et salvata officii famulatu ministrat
Augustinus de Cons. Evang
Hoc autem quando factum sit, idest post quid vel ante quid, non expressit Matthaeus: non enim post quod narratur, post hoc etiam factum necesse est intelligatur: nimirum tamen iste hic recoluisse intelligitur quod prius omiserat. Nam id Marcus hic narrat antequam illud de mundato leproso commemoret, quod post sermonem in monte habitum, de quo ipse tacuit, videtur interposuisse. Itaque et Lucas hoc post factum narrat, de socru Petri, post quod et Marcus: ante sermonem etiam quem prolixum interposuit, qui potest idem videri quem dicit habitum in monte Matthaeus. Quid autem interest, quis quo loco ponat, sive quod ex ordine inerit, sive quod omissum recolit, sive quod postea factum ante praeoccupat, dum tamen non adversetur eadem alia narranti, nec sibi nec alteri? Quia enim nullius in potestate est res opportune cognitas quo quisquam ordine recordetur, satis probabile est quod unusquisque Evangelistarum eo se ordine credidit debuisse narrare, quo voluisset Deus ea quae narrabat, eius recordationi suggerere. Quapropter ubi ordo temporum non apparet, nihil nostra interesse debet quem narrandi ordinem quilibet eorum tenuerit
8:16
san Giovanni Crisostomo † 407 d.C.
Because the multitude of believers was now very great, they would not depart from Christ, though time pressed; but in the evening they bring unto Him the sick. When it was evening, they brought unto him many that had dœmons.
sant'Agostino † 430 d.C. Cons. Ev. ii. 22.
The words, Now when it was evening, shew that the evening of the same day is meant. This would not have been implied, had it been only when it was evening.
Remigio † 908 d.C.
Christ the Son of God, the Author of human salvation, the fount and source of all goodness, furnished heavenly medicine, He cast out the spirits with a word, and healed all that were sick. Dæmons and diseases He sent away with a word, that by these signs, and mighty works, He might shew that He was come for the salvation of the human race.
san Giovanni Crisostomo † 407 d.C.
Observe how great a multitude of cured the Evangelist here runs through, not relating the case of each, but in one word introducing an innumerable flood of miracles. That the greatness of the miracle should not raise unbelief that so much people and so various diseases could be healed in so short a space, he brings forward the Prophet to bear witness to the things that were done, That it might be fulfilled which was spoken by Esaias the Prophet, saying, Himself took our infirmities.
Rabano Mauro † 856 d.C.
Took them not that He should have them Himself, but that He should take them away from us; and bare our sicknesses, in that what we were too weak to bear. He should bear for us.
Remigio † 908 d.C.
He took the infirmity of human nature so as to make us strong who had before been weak.
sant'Ilario † 367 d.C.
And by the passion of His body, according to the words of the Prophet, He absorbed all the infirmities of human weakness.
san Giovanni Crisostomo † 407 d.C.
The Prophet seems to have meant this of sins; how then does the Evangelist explain it of bodily diseases? It should be understood, that either he cites the text literally, or he intends to inculcate that most of our bodily diseases have their origin in sins of the soul; for death itself has its root in sin.
san Girolamo † 420 d.C.
It should be noted, that all the sick were healed not in the morning nor at noon, but rather about sunset; as a corn of wheat dies in the ground that it may bring forth much fruit.
Rabano Mauro † 856 d.C.
Sunset shadows forth the passion and death of Him Who said, While I am in the world, I am the light of the world. (John 9:5.) Who while He lived temporally in the flesh, taught only a few of the Jews; but having trodden under foot the kingdom of death, promised the gifts of faith to all the Gentiles throughout the world.
Il testo latino
Chrysostomus in Matth
Quia multitudo credentium erat iam aucta, neque tempore impellente a Christo abscedere patiebantur, vespere ei infirmos adducunt; unde dicitur vespere autem facto obtulerunt ei Daemonia habentes
Augustinus de Cons. Evang
Per hoc autem quod dicit vespere autem facto, ad eiusdem diei tempus hoc pertinere satis indicatur, quamvis necesse non sit, ubi dicitur vespere facto, eiusdem diei vesperum accipere
Remigio
Christus autem Dei filius auctor humanae salutis, fons et origo totius pietatis, caelestem medicinam tribuebat; unde sequitur et eiciebat spiritus verbo, et omnes male habentes curavit. Daemones enim et morbos solo verbo repellebat, ut his signis et virtutibus ostenderet se ad salutem generis humani venisse
Chrysostomus in Matth
Intende autem quantam multitudinem curatam transcurrunt Evangelistae; non unumquemque curatum enarrantes, sed uno verbo pelagus ineffabile miraculorum inducentes. Ne autem magnitudo miraculi incredulitatem immittat, si tantam plebem et varias aegritudines uno temporis momento curavit, inducit prophetam attestantem his quae fiebant; unde sequitur ut adimpleretur quod dictum est per Isaiam prophetam dicentem: ipse infirmitates nostras accepit
Rabano Mauro
Non ut sibi haberet, sed ut nobis auferret; et aegrotationes nostras portavit, ut quod pro imbecillitate virium ferre non poteramus, ille pro nobis portaret
Remigio
Quia humanae naturae infirmitatem ad hoc suscepit ut nos infirmos faceret fortes atque robustos
Hilarius in Matth
Et passione corporis sui, secundum prophetarum dicta, infirmitates humanae imbecillitatis absorbuit
Chrysostomus in Matth
Hoc autem de peccatis magis a propheta dictum esse videtur. Qualiter igitur Evangelista de aegritudinibus hoc exponit? Sed sciendum, quod vel historiae hic testimonium adaptavit, vel ostendit quoniam plures aegritudines ex peccatis sunt animarum: nam et ipsa mors a peccatis habet radicem
Hieronymus
Attendendum autem, quod omnes non mane, non meridie, sed ad vesperam curantur, quando sol occubiturus est, et quando granum tritici in terram moritur, ut multos afferat fructus
Rabano Mauro
Solis enim occubitus passionem et mortem designat illius qui dixit: quamdiu sum in mundo, lux sum mundi; qui temporaliter vivens in carne, paucos Iudaeorum docuit; calcato autem regno mortis, omnibus per orbem gentilibus fidei dona promisit
8:18
san Giovanni Crisostomo † 407 d.C.
Because Christ not only healed the body, but purified the soul also, He desired to shew forth true wisdom, not only by curing diseases, but by doing nothing with ostentation; and therefore it is said, Now when Jesus saw great multitudes about him, he commanded his disciples to cross over to the other side. This He did at once teaching us to be lowly, softening the ill-will of the Jews, and teaching us to do nothing with ostentation.
Remigio † 908 d.C.
Or; He did this as one desiring to shun the thronging of the multitude. But they hung upon Him in admiration, crowding to see Him. For who would depart from one who did such miracles? Who would not wish to look upon His open face, to see His mouth that spoke such things? For if Moses’ countenance was made glorious, and Stephen’s as that of an Angel, gather from this how it was to have been supposed that their common Lord must have then appeared; of whom the Prophet speaks, Thy form is fair above the sons of men. (Ps. 45:2.)
sant'Ilario † 367 d.C.
The name disciples is not to be supposed to be confined to the twelve Apostles; for we read of many disciples besides the twelve.
sant'Agostino † 430 d.C. ubi sup.
It is clear that this day on which they went over the lake was another day, and not that which followed the one on which Peter’s mother-in-law was healed, on which day Mark and Luke relate that He went out into the desert.
san Giovanni Crisostomo † 407 d.C.
Observe that He does not dismiss the multitudes, that He may not offend them. He did say to them, Depart ye, but bade His disciples go away from thence, thus the crowds might hope to be able to follow.
Remigio † 908 d.C.
What happened between the command of the Lord given, and their crossing over, the Evangelist purposes to relate in what follows; And one of the Scribes came to him and said, Master, I will follow thee whithersoever thou goest.
san Girolamo † 420 d.C.
This Scribe of the Law who knew but the perishing letter, would not have been turned away had his address been, ‘Lord, I will follow Thee.’ But because he esteemed the Saviour only as one of many masters, and was a 1man of the letter (which is better expressed in Greek, γραμματεὺς) not a spiritual hearer, therefore he had no place where Jesus might lay His head. It is suggested to us that he sought to follow the Lord, because of His great miracles, for the sake of the gain to be derived from them; and was therefore rejected; seeking the same thing as did Simon Magus when he would have given Peter money.
san Giovanni Crisostomo † 407 d.C.
Observe also how great his pride; approaching and speaking as though he disdained to be considered as one of the multitude; desiring to shew that he was above the rest.
sant'Ilario † 367 d.C.
Otherwise; This Scribe being one of the doctors of the Law, asks if he shall follow Him, as though it were not contained in the Law that this is He whom it were gain to follow. Therefore He discovers the feeling of unbelief under the diffidence of his enquiry. For the taking up of the faith is not by question but by following.
san Giovanni Crisostomo † 407 d.C.
So Christ answers him not so much to what he had said, but to the obvious purpose of his mind. Jesus saith unto him, The foxes have holes, and the birds of the air have nests, but the Son of man hath not where to lay his head; as though He had said;
san Girolamo † 420 d.C.
Why do you seek to follow Me for the sake of the riches and gain of this world, when My poverty is such that I have neither lodging nor home of My own?
san Giovanni Crisostomo † 407 d.C.
This was not to send him away, but rather to convict him of evil intentions; at the same time permitting him if he would to follow Christ with the expectation of poverty.
sant'Agostino † 430 d.C. Serm. 100. 1.
Otherwise; The Son of man hath not where to lay his head; that is, in your faith. The foxes have holes, in your heart, because you are deceitful. The birds of the air have nests, in your heart, because you are proud. Deceitful and proud follow Me not; for how should guile follow sincerity?
san Gregorio Magno † 604 d.C. Mor. xix. 1.
Otherwise; The fox is a crafty animal, lying hid in ditches and dens, and when it comes abroad never going in a straight path, but in crooked windings; birds raise themselves in the air. By the foxes then are meant the subtle and deceitful dæmons, by the birds the proud dæmons; as though He had said; Deceitful and proud dæmons have their abode in your heart; but my lowliness finds no rest in a proud spirit.
sant'Agostino † 430 d.C. Quæst. in Matt. q. 5.
He was moved to follow Christ because of the miracles; this vain desire of glory is signified by the birds; but he assumed the submissiveness of a disciple, which deceit is signified by the foxes.
Rabano Mauro † 856 d.C.
Heretics confiding in their art are signified by the foxes, the evil spirits by the birds of the air, who have their holes and their nests, that is, their abodes in the heart of the Jewish people. Another of his disciples saith unto him, Lord, suffer me first to go and bury my father.
san Girolamo † 420 d.C.
In what one thing is this disciple like the Scribe? The one called Him Master, the other confesses Him as his Lord. The one from filial piety asks permission to go and bury his father; the other offers to follow, not seeking a master, but by means of his master seeking gain for himself.
sant'Ilario † 367 d.C.
The disciple does not ask whether he shall follow Him; for he already believed that he ought to follow, but prays to be suffered first to bury his father.
sant'Agostino † 430 d.C. Serm. 100. 1.
The Lord when He prepares men for the Gospel will not have any excuse of this fleshly and temporal attachment to interfere, therefore it follows; Jesus said unto him, Follow me, and, leave the dead to bury their dead.
san Giovanni Crisostomo † 407 d.C.
This saying does not condemn natural affection to our parents, but shews that nothing ought to be more binding on us than the business of heaven; that to this we ought to apply ourselves with all our endeavours, and not to be slack, however necessary or urgent are the things that draw us aside. For what could be more necessary than to bury a father? What more easy? For it could not need much time. But in this the Lord rescued him from much evil, weeping, and mourning, and from the pains of expectation. For after the funeral there must come examination of the will, division of the inheritance, and other things of the same sort; and thus trouble following trouble, like the waves, would have borne him far from the port of truth. But if you are not yet satisfied, reflect further that oftentimes the weak are not permitted to know the time, or to follow to the grave; even though the dead be father, mother, or son; yet are they not charged with cruelty that hinder them; it is rather the reverse of cruelty. And it is a much greater evil to draw one away from spiritual discourse; especially when there were who should perform the rites; as here, Leave the dead to bury their dead.
sant'Agostino † 430 d.C. ubi sup.
As much as to say; Thy father is dead; but there are also other dead who shall bury their dead, because they are in unbelief.
san Giovanni Crisostomo † 407 d.C.
This moreover shews that this dead man was not his; for, I suppose, he that was dead was of the unbelieving. If you wonder at the young man, that in a matter so necessary he should have asked Jesus, and not have gone away of his own accord, wonder much more that he abode with Jesus after he was forbidden to depart; which was not from lack of affection, but that he might not interrupt a business yet more necessary.
sant'Ilario † 367 d.C.
Also, because we are taught in the beginning of the Lord’s prayer, first to say, Our Father, which art in heaven; and since this disciple represents the believing people; he is here reminded that he has one only Father in heaven (Mat. 23:9.), and that between a believing son and an unbelieving Father the filial relation does not hold good. We are also admonished that the unbelieving dead are not to be mingled with the memories of the saints, and that they are also dead who live out of God; and the dead are buried by the dead, because by the faith of God it behoves the living to cleave to the living (God.)
san Girolamo † 420 d.C.
But if the dead shall bury the dead, we ought not to be careful for the dead but for the living, lest while we are anxious for the dead, we ourselves should be counted dead.
san Gregorio Magno † 604 d.C. Mor. iv. 27.
The dead also bury the dead, when sinners protect sinners. They who exalt sinners with their praises, hide the dead under a pile of words.
Rabano Mauro † 856 d.C.
From this we may also take occasion to observe, that lesser goods are to be sometimes forfeited for the sake of securing greater.
sant'Agostino † 430 d.C. De Cons. Ev. ii. 23.
Matthew relates that this was done when He gave them commandment that they should go over the lake, Luke, that it happened as they walked by the way; which is no contradiction, for they must have walked by the way that they might come to the lake.
Il testo latino
Chrysostomus in Matth
Quia Christus non solum corpora curabat, sed animam emendabat, et veram sapientiam monstrare voluit, non solum aegritudines solvendo, sed etiam nihil ad ostentationem faciendo; et ideo dicitur videns autem Iesus turbas multas circum se, iussit discipulos ire trans fretum. Faciebat autem hoc et simul moderata nos cupere docens, et invidiam Iudaicam mitigans, et docens nos nihil ad ostentationem facere
Remigio
Vel hoc facit quasi homo volens turbarum importunitatem declinare. Erant autem ei affixi admirantes eum, et videre ipsum volentes. Quis enim discederet a talia miracula operante? Quis non in faciem eius simplicem vellet videre, et os talia loquens? Si enim Moyses glorificatam faciem habebat, et Stephanus sicut Angeli, intellige communem dominatorem qualem decens est tunc apparuisse; unde propheta dicit: speciosus forma prae filiis hominum
Hilarius in Matth
Discipulorum autem nomen non duodecim tantum apostolis convenire aestimandum est: nam praeter apostolos plures fuisse discipulos legimus
Augustinus de Cons. Evang
Manifestum est autem alium esse diem quo iussit ire trans fretum, non eum qui sequitur illum in quo socrus Petri sanata est, quo die Marcus Lucasque eum in desertum exisse affirmant
Chrysostomus in Matth
Vide autem qualiter turbas non simpliciter abicit, ut non offendat. Non enim dixit: recedite, sed ultro discipulos iussit abire, spem dans turbae eundi etiam illuc
Remigio
Sed quid inter iussionem Dei et transfretationem gestum sit, Evangelista studuit manifestare, cum ait et accedens unus Scriba ait illi: magister, sequar te quocumque ieris
Hieronymus
Iste Scriba, qui tantum litteram noverat occidentem, si dixisset: domine, sequar te quocumque ieris, non fuisset repulsus a domino; sed quia magistrum unum de pluribus aestimat, et litterator erat (quod significantius Graece dicitur grammateus), et non spiritalis auditor, ideo non habet locum in quo possit Iesus reclinare caput suum. Ostenditur autem nobis, et ob hoc Scribam repudiatum, quod signorum videns magnitudinem sequi voluerit salvatorem, ut lucra ex operum miraculis quaereret; hoc idem desiderans quod et Simon magus a Petro emere voluerat
Chrysostomus in Matth
Vide etiam quantus est tumor: ita enim advenit et locutus est sicut dedignans cum turba annumerari, sed ostendens quoniam super multos est ipse
Hilarius in Matth
Vel aliter. Iste Scriba qui est unus ex doctoribus legis, an sit secuturus interrogat, quasi lege non contineretur hunc esse quem utiliter sequatur. Igitur infidelitatis affectum sub diffidentia interrogationis expressit: quia fidei assumptio non interroganda est, sed sequenda
Chrysostomus in Matth
Respondet autem ei Christus, non ad interrogationem verborum, sed ad consilium obvians mentis; unde sequitur et dicit ei Iesus: vulpes foveas habent, et volucres caeli nidos; filius autem hominis non habet ubi caput suum reclinet; ac si dicat
Hieronymus
Quid me propter divitias et saeculi lucra cupis sequi, cum tantae sim paupertatis, ut nec hospitiolum quidem habeam, et tecto utar non meo?
Chrysostomus in Matth
Hoc autem non erat avertentis, sed arguentis quidem malum consilium, concedentis autem si vellet cum paupertatis expectatione sequi Christum. Et ut discas eius malitiam, audiens hoc et correctus non dixit: paratus sum sequi
Augustinus de Verb. Dom
Vel aliter. Filius hominis non habet ubi caput suum reclinet, scilicet in fide tua. Vulpes enim habent foveas, in corde tuo, quia dolosus es; volatilia caeli habent nidos, in corde tuo, quia elatus es. Dolosus et elatus non me sequeris: quomodo enim dolosus sequitur simplicitatem?
Gregorius Moralium
Vel aliter. Vulpes valde fraudulenta sunt animalia, quae in fossis vel specubus absconduntur; cumque apparuerint, nunquam rectis itineribus sed tortuosis anfractibus currunt; volucres vero alto volatu se sublevant. Nomine ergo vulpium dolosa atque fraudulenta, nomine autem volucrum haec eadem superba Daemonia designantur; ac si dicat: fraudulenta et elata Daemonia in corde tuo inveniunt habitationem suam; humilitas autem mea requiem in superba mente non invenit
Augustinus de quaest. Evang
Intelligitur enim miraculis motus, propter inanem iactantiam eum sequi voluisse, quam significant aves; finxisse autem discipuli obsequium, quae fictio vulpium nomine significata est
Rabano Mauro
Haeretici autem in sua versutia confidentes significantur per vulpes, et maligni spiritus per volucres caeli, qui in corde Iudaici populi foveas et nidos, idest domicilia habebant. Sequitur alius autem de discipulis illius ait illi: domine, permitte me ire primum, et sepelire patrem meum
Hieronymus
Quid simile est inter Scribam et discipulum? Ille magistrum vocat, hic dominum confitetur
Hilarius in Matth
Iste pietatis occasione ad sepeliendum patrem ire desiderat, ille secuturum se quolibet ierit, promittit, non magistrum quaerens, sed ex magistro lucrum. Ille etiam discipulus non interrogat an sequatur; iam enim sequi se oportere credidit; sed permitti sibi orat sepelire patrem
Augustinus de Verb. Dom
Dominus autem quando parat homines Evangelio, nullam excusationem vult interponi carnalis huius temporalisque pietatis; et ideo sequitur Iesus autem dixit ei: sequere me, et dimitte mortuos sepelire mortuos suos
Chrysostomus in Matth
Hoc autem dixit non iubens contemnere amorem qui est ad parentes, sed monstrans quoniam nihil caelestibus negotiis nobis magis necessarium esse oportet; quoniam cum toto studio his iungi debemus, et neque parum tardare, etiam si valde invitabilia et incitantia fuerint quae attrahunt. Quid enim magis necessarium erat quam sepelire patrem? Quid etiam facilius? Neque enim tempus multum consumendum erat. Per hoc etiam eum dominus a multis malis eripuit: puta luctibus et moeroribus, et ab his quae hic expectantur. Post sepulturam enim necesse iam erat et testamenta scrutari, et haereditatis divisionem, et alia huiusmodi: et ita fluctuationes ex fluctuationibus ei succedentes, longe eum a veritatis abducere portu potuerunt. Si autem adhuc tumultuaris, excogita quoniam multi infirmos non permittunt scire, nec ad momentum sequi; etiamsi pater aut mater aut filius sit qui defunctus est; nec ex hoc incusantur crudelitatis; sed contrarium crudelitatis esse. Et multo maius malum est abducere hominem a spiritualibus sermonibus, et maxime cum fuerint qui hoc compleant: erant enim qui completuri erant huius funeris sepulturam; unde dicit dimitte mortuos sepelire mortuos suos
Augustinus de Verb. Dom
Quasi dicat: pater tuus mortuus est. Sunt autem alii mortui, qui sepeliant mortuos suos, quia infideles sunt
Chrysostomus in Matth
In quo monstrat quoniam hic mortuus non erat eius: etenim qui defunctus erat, sicut aestimo, de numero infidelium erat. Si autem admiraris iuvenem, quoniam pro negotio ita necessario interrogavit Iesum, et non spontanee abiit, multo magis admirare quoniam et prohibitus permansit: quod non erat ingratitudinis, cum non propter desidiam fecerit, sed ut non intercideret negotium magis necessarium
Hilarius in Matth
Item quia accepimus in dominicae orationis exordio ita primum precandum: pater noster, qui es in caelis, et in discipulo credentis populi persona est, admonetur quod pater sibi vivus in caelis est; deinde inter fidelem filium patremque infidelem ius paterni nominis non relinqui. Admonuit etiam non admisceri memoriis sanctorum mortuos infideles, et etiam eos esse mortuos qui extra Deum vivunt: ut idcirco mortui sepeliantur a mortuis: quia per Dei fidem vivos vivo oporteat adhaerere. Si autem mortuum sepelit mortuus, non debemus curam habere mortuorum, sed viventium; ne dum solliciti sumus de mortuis, nos quoque mortui appellemur
Gregorius Moralium
Mortui etiam mortuum sepeliunt, cum peccatores peccatoribus favent. Qui enim peccantem laudibus prosequuntur, extinctum sub verborum suorum aggere abscondunt
Rabano Mauro
Notandum est etiam in hac sententia, quia aliquando minora bona praetermittenda sunt pro utilitate maiorum
Augustinus de Cons. Evang
Quod autem Matthaeus dicit, tunc istud gestum esse quando iussit ut irent trans fretum, Lucas vero ambulantibus illis in via, non est contrarium; quia viam utique ambulabant, ut venirent ad fretum
8:23
Pseudo-Origen Hom. in div. vii.
Christ having performed many great and wonderful things on the land, passes to the sea, that there also He might shew forth His excellent power, presenting Himself before all men as the Lord of both earth and sea. And when he was entered into a boat, his disciples followed him, not being weak but strong and established in the faith. Thus they followed Him not so much treading in His footsteps, as accompanying Him in holiness of spirit.
san Giovanni Crisostomo † 407 d.C. Hom. xxviii.
He took His disciples with Him, and in a boat, that they might learn two lessons; first, not to be confounded in dangers, secondly, to think lowly of themselves in honour. That they should not think great things of themselves because He kept them while He sent the rest away, He suffers them to be tossed by the waves. Where miracles were to be shewn, He suffers the people to be present; where temptations and fears were to be stilled, there He takes with Him only the victors of the world, whom He would prepare for strife. PSEUDO-ORIGEN. (ubi sup.) Therefore, having entered into the boat He caused the sea to rise; And, lo, there arose a great tempest in the sea, so that the boat was covered by the waves. This tempest did not arise of itself, but in obedience to the power of Him Who gave commandment, who brings the winds out of his treasures. (Jer. 10:13.) There arose a great tempest, that a great work might be wrought; because by how much the more the waves rushed into the boat, so much the more were the disciples troubled, and sought to be delivered by the wonderful power of the Saviour.
san Giovanni Crisostomo † 407 d.C.
They had seen others made partakers of Christ’s mercies, but forasmuch as no man has so strong a sense of those things that are done in the person of another as of what is done to himself, it behoved that in their own bodies they should feel Christ’s mercies. Therefore He willed that this tempest should arise, that in their deliverance they might have a more lively sense of His goodness. This tossing of the sea was a type of their future trials of which Paul speaks, I would not have you ignorant, brethren, how that we were troubled beyond our strength. (2 Cor. 1:8.) But that there might be time for their fear to arise, it follows, But he was asleep. For if the storm had arisen while He was awake, they would either not have feared, or not have prayed Him, or would not have believed that He had the power to still it. PSEUDO-ORIGEN. (ubi sup.) Wonderful, stupendous event! He that never slumbereth nor sleepeth, is said to be asleep. He slept with His body, but was awake in His Deity, shewing that He bare a truly human body which He had taken on Him, corruptible. He slept with the body that He might cause the Apostles to watch, and that we all should never sleep with our mind. With so great fear were the disciples seized, and almost beside themselves, that they rushed to Him, and did not modestly or gently rouse Him, but violently awakened Him, His disciples came to him, and awoke him, saying, Lord, save us, we perish.
san Girolamo † 420 d.C.
Of this miracle we have a type in Jonah, who while all are in danger is himself unconcerned, sleeps, and is awakened. PSEUDO-ORIGEN. (ubi sup.) O ye true disciples! ye have the Saviour with you, and do ye fear danger? Life itself is among you, and are ye afraid of death? They would answer, We are yet children, and weak, and are therefore afraid; whence it follows, Jesus saith unto them, Why are ye afraid, O ye of little faith? As though He had said, If ye have known me mighty upon earth, why believe ye not that I am also mighty upon the sea? And even though death were threatening you, ought ye not to support it with constancy? He who believes a little will be reasoned with; he who believes not at all will be neglected.
san Giovanni Crisostomo † 407 d.C.
If any should say, that this was a sign of no small faith to go and rouse Jesus; it is rather a sign that they had not a right opinion concerning Him. They knew that when wakened He could rebuke the waves, but they did not yet know that He could do it while sleeping. For this cause He did not do this wonder in the presence of the multitudes, that they should not be charged with their little faith; but He takes His disciples apart to correct them, and first stills the raging of the waters. Then he arose, and rebuked the winds and the sea, and there was a great calm.
san Girolamo † 420 d.C.
From this passage we understand, that all creation is conscious of its Creator; for what may be rebuked and commanded is conscious of the mind commanding. I do not mean as some heretics hold, that the whole creation is animatec—but by the power of the Maker things which to us have no consciousness have to Him. PSEUDO-ORIGEN. (ubi sup.) Therefore He gave commandment to the winds and the sea, and from a great storm it became a great calm. For it behoves Him that is great to do great things; therefore He who first greatly stirred the depths of the sea, now again commands a great calm, that the disciples who had been too much troubled might have great rejoicing.
san Giovanni Crisostomo † 407 d.C.
Observe also that the storm is stilled at once entirely, and no trace of disturbance appears; which is beyond nature; for when a storm ceases in the course of nature, yet the water is wont to be agitated for some time longer, but here all is tranquillity at once. Thus what is said of the Father, He spake, and the storm of wind ceased, (Ps. 107:25.) this Christ fulfilled in deed; for by His word and bidding only He stayed and checked the waters. For from His appearance, from His sleeping, and His using a boat, they that were present supposed Him a man only, and on this account they fell into admiration of Him; And the men marvelled, saying, What manner of man is this, for the winds and the sea obey him?
La Glossa non occ.
Chrysostom explains thus, What manner of man is this? His sleeping and His appearance shewed the man; the sea and the calm pointed out the God. PSEUDO-ORIGEN. (ubi sup.) But who were the men that marvelled? You must not think that the Apostles are here meant, for we never find the Lord’s disciples mentioned with disrespect; they are always called either the Disciples or the Apostles. They marvelled then who sailed with Him, whose was the boat.
san Girolamo † 420 d.C.
But if any shall contend that it was the disciples who wondered, we shall answer they are rightly spoken of as ‘the men,’ seeing they had not yet learnt the power of the Saviour. PSEUDO-ORIGEN. (ubi sup.) This is not a question, What manner of man is this? but an affirmation that He is one whom the winds and the sea obey. What manner of man then is this? that is, how powerful, how mighty, how great! He commands every creature, and they transgress not His law; men alone disobey, and are therefore condemned by His judgment. Figuratively; We are all embarked in the vessel of the Holy Church, and voyaging through this stormy world with the Lord. The Lord Himself sleeps a merciful sleep while we suffer, and awaits the repentance of the wicked.
sant'Ilario † 367 d.C.
Or; He sleeps, because by our sloth He is cast asleep in us. This is done that we may hope aid from God in fear of danger; and that hope though late may be confident that it shall escape danger by the might of Christ watching within. PSEUDO-ORIGEN. Let us therefore come to Him with joy, saying with the Prophet, Arise, O Lord, why sleepest thou? (Ps. 44:23.) And He will command the winds, that is, the dæmons, who raise the waves, that is, the rulers of the world, to persecute the saints, and He shall make a great calm around both body and spirit, peace for the Church, stillness for the world.
Rabano Mauro † 856 d.C.
Otherwise; The sea is the turmoil of the world; the boat in which Christ is embarked is to be understood the tree of the cross, by the aid of which the faithful having passed the waves of the world, arrive in their heavenly country, as on a safe shore, whither Christ goes with His own; whence He says below, He that will come after me, let him deny himself, and take up his cross, and follow me. (Mat. 16:24.) When then Christ was fixed on the cross, a great commotion was raised, the minds of His disciples being troubled at His passion, and the boat was covered by the waves. For the whole strength of persecution was around the cross of Christ, on which He died; as it is here, But he was asleep. His sleep is death. The disciples awaken the Lord, when troubled at His death; they seek His resurrection with earnest prayers, saying, Save us, by rising again; we perish, by our trouble at Thy death. He rises again, and rebukes the hardness of their hearts, as we read in other places. He commands the winds, in that He overthrew the power of the Devil; He commanded the sea, in that He disappointed the malice of the Jews; and there was a great calm, because the minds of the disciples were calmed when they beheld His resurrection.
san Beda † 735 d.C. in loc.
Or; The boat is the present Church, in which Christ passes over the sea of this world with His own, and stills the waves of persecution. Wherefore we may wonder, and give thanks.
Il testo latino
Origenes
Cum multa magna et miranda ostendisset Christus in terra, transit ad mare, ut ibidem excellentia opera demonstraret, quatenus terrae marisque dominum se esse cunctis ostenderet; unde dicitur et ascendente eo in naviculam, secuti sunt discipuli eius: non imbecilles, sed firmi et stabiles in fide. Hi ergo secuti sunt eum, non tantum gressus eius sequentes, sed magis sanctitatem comitantes
Chrysostomus in Matth
Accepit autem discipulos secum et in navi, ut ad utraque eos erigeret: et ad hoc quod in periculis non stupescerent, et ad hoc quod in honoribus moderata de se autumarent. Ut enim non magna de se saperent, propter hoc quod aliis dimissis eos retinuerat, permittit eos fluctuari. Ubi enim miraculorum ostensio erat, plebem permittit adesse; ubi autem tentationum et timorum arreptio, athletas orbis terrarum, quos exercitaturus erat, hos solos assumit
Origenes
Ingressus ergo naviculam fecit turbari mare; unde sequitur et ecce motus magnus factus est in mari, ita ut navicula operiretur fluctibus. Haec tempestas non ex se orta est, sed potestati paruit imperantis, qui educit ventos de thesauris suis. Facta est autem tempestas magna ut magnum opus ostenderetur: quia quanto magis fluctus naviculae irruebant, tanto magis discipulos timor conturbabat, ut plus desiderarent se liberari per mirabilia salvatoris
Chrysostomus in Matth
Quia enim viderant alios Christi beneficia accepisse; non autem similiter aliquis aestimat quae in alienis corporibus fiunt et quae in seipso; oportuit per familiarem sensum eos potiri beneficiis Christi. Et ideo voluit hanc fieri tempestatem, ut per liberationem manifestiorem accipiant beneficii sensum. Erat autem haec turbatio typus futurarum tentationum, de quibus Paulus dicit: nolo vos ignorare, fratres, quoniam gravati sumus supra virtutem. Ut ergo daret tempus formidini, sequitur ipse vero dormiebat. Si enim vigilante eo facta fuisset tempestas, vel non rogassent, vel neque posse ipsum tale aliquid facere crederent
Origenes
Est autem res mirabilis et stupenda: is qui numquam dormit neque dormitat, dormire dicitur. Dormiebat quidem corpore, sed vigilabat deitate; demonstrans quia verum humanum portabat corpus, quod corruptibile induerat. Corpore itaque dormiebat, ut apostolos faceret vigilare, et ne omnes nos unquam animo dormiamus. Tanto autem metu discipuli fuerant conterriti, et pene animo alienati, ut irruerent in eum; et non modeste ac leviter suggererent, sed turbulenter suscitarent eum; unde sequitur et accesserunt ad eum discipuli eius, et suscitaverunt eum dicentes: domine, salva nos, perimus
Hieronymus
Huius signi typum in Iona legimus, quando ceteris periclitantibus ipse securus est, et dormit et suscitatur
Origenes
O veraces discipuli, salvatorem vobiscum habetis, et periculum timetis? Vita vobiscum est, et de morte solliciti estis? Sed respondeant: parvuli sumus, et adhuc infirmi, ideoque timemus; unde sequitur et dicit eis Iesus: quid timidi estis, modicae fidei? Quasi diceret: si potentem me super terram cognovistis, quare non creditis quia et in mari potens sim? Et si mors irrueret, nonne debuistis eam constantissime sustinere? Qui modicum credit, arguetur; qui nihil credit, contemnetur
Chrysostomus in Matth
Si autem aliquis dixerit, quoniam non fuit modicae fidei, accedentes excitare Iesum; hoc signum fuit quod non decentem de ipso opinionem habebant. Noverant enim quod excitatus poterat mare increpare; nondum autem quod dormiens. Propter hoc etiam neque praesentibus turbis hoc signum fecit, ut non accusentur modicae fidei; sed discipulos solum accipiens corrigit; et prius solvit turbationem aquarum; unde sequitur tunc surgens imperavit ventis et mari, et facta est tranquillitas magna
Hieronymus
Ex hoc autem loco intelligimus quod omnes creaturae sentiant creatorem: quibus enim imperatur, sentiunt imperantem: non errore haereticorum, qui omnia putant animantia sensibilia esse; sed maiestate conditoris, quae apud nos insensibilia sunt, illi sensibilia sunt
Origenes
Imperavit ergo ventis et mari; et de magno vento facta est tranquillitas magna: decet enim magnum magna facere; et ideo qui prius magnifice conturbavit profundum maris, nunc iterum tranquillitatem magnam fieri iussit, ut discipuli nimium conturbati magnifice laetarentur
Chrysostomus in Matth
In hoc etiam ostenditur quia omnis confestim soluta est tempestas, et neque semita turbationis remansit; quod quidem extraneum erat: cum enim naturaliter fluctuatio terminatur, usque ad multum tempus aquae concutiuntur; sed hic simul omnia solvebantur; ut quod de patre dictum est: dixit, et stetit spiritus procellae, hoc Christus opere implevit: solo enim verbo et praecepto mare sedavit et refrenavit. A visu autem et a somno, et ex utendo navigio, qui aderant, eum hominem aestimabant: propter hoc in admirationem ceciderunt; unde sequitur porro homines mirati sunt, dicentes: qualis est hic, quia venti et mare obediunt ei?
Glossa,
Chrysostomus ponit hanc litteram qualis est hic homo? Somnus enim, et quod apparebat, hominem demonstrabat; sed mare et tranquillitas Deum ostendebat
Origenes
Sed qui homines mirati sunt? Non putes hic apostolos significatos: nusquam enim invenimus praeter honorem cognominari domini discipulos; sed semper aut apostoli aut discipuli nominantur. Mirabantur ergo hi homines qui cum eo navigabant, quorum erat navicula
Hieronymus
Si autem quis contentiose voluerit eos qui mirabantur fuisse discipulos, respondebimus, recte homines appellatos, quia necdum noverant potentiam salvatoris
Origenes
Non autem interrogantes dicunt qualis est iste? Sed asserentes, quia iste talis est, cui venti et mare obediunt. Qualis ergo est iste? Idest, quantus, quam fortis, quam magnus? Iubet omni creaturae, et non supergreditur iussionem eius; soli homines resistunt, et ideo in iudicio damnabuntur. Mystice autem omnes in sanctae Ecclesiae navicula cum domino per hunc undosum supernatamus mundum. Ipse autem dominus pio obdormit somno, patientiam nostram et impiorum poenitentiam expectans
Hilarius in Matth
Vel dormit, eo quod somno nostro consopiatur in nobis. Maxime autem id accidit ut a Deo auxilium in periculi metu speremus: atque utinam vel spes sera confidat se periculum posse evadere, Christi intra se vigilantis virtute
Origenes
Alacriter ergo accedamus ad eum, cum propheta dicentes: exurge, quare obdormis, domine? Et ipse imperabit ventis, idest Daemonibus, qui concitant fluctus, idest principes huius mundi, ad persecutiones sanctis immittendas, facietque tranquillitatem magnam circa corpus et spiritum, pacem Ecclesiae, et serenitatem mundo
Rabano Mauro
Vel aliter. Mare est aestus saeculi; navicula quam Christus ascendit, intelligitur arbor crucis, cuius auxilio fideles, transactis mundi fluctibus, perveniunt ad caelestem patriam, quasi ad littus securum, in qua Christus una cum suis ascendit; unde post ait: qui vult venire post me, abneget semetipsum, et tollat crucem suam, et sequatur me. Cum ergo Christus in cruce positus fuisset, motus magnus factus est: quia commotae sunt mentes discipulorum de eius passione, et navicula operta est fluctibus: quia tota vis persecutionis circa crucem Christi fuit, ubi scilicet morte occubuit; unde dictum est ipse vero dormiebat. Suum dormire, mori est. Excitant autem discipuli dominum, dum turbati morte, maximis votis resurrectionem quaerunt dicentes salva, resurgendo, quia perimus, turbatione tuae mortis. Ipse vero resurgens increpat duritiam cordis eorum, ut alibi legitur. Imperavit autem ventis, quia Diaboli superbiam stravit; imperavit mari, quia vesaniam Iudaeorum disiecit; et facta est tranquillitas magna, quia sedatae sunt mentes discipulorum visa resurrectione
Glossa
Vel navicula est Ecclesia praesens, in qua Christus cum suis mare saeculi transit, aquas persecutorum compescit. Unde miremur, et gratias agamus
8:28
san Giovanni Crisostomo † 407 d.C.
Because there were who thought Christ to be a man, therefore the dæmons came to proclaim His divinity, that they who had not seen the sea raging and again still, might hear the dæmons crying; And when he was come to the other side in the country of the Gergesenes, there met him two men having dæmons.
Rabano Mauro † 856 d.C.
Gerasa is a town of Arabia beyond Jordan, close to Mount Gilead, which was in the possession of the tribe of Manasseh, not far from the lake of Tiberias, into which the swine were precipitated.
sant'Agostino † 430 d.C. De Cons. Ev. ii. 24.
Whereas Matthew relates that there were two who were afflicted with dæmons, but Mark and Luke mention only one, you must understand that one of them was a person of note, for whom all that country was in grief, and about whose recovery there was much care, whence the fame of this miracle was the more noised abroad.
san Giovanni Crisostomo † 407 d.C.
Or; Luke and Mark chose to speak of one who was more grievously afflicted; whence also they add a further description of his calamity; Luke saying that he brake his bonds and was driven into the desert; Mark telling that he ofttimes cut himself with stones. But they neither of them say that there was only one, which would be to contradict Matthew. What is added respecting them that they came from among the tombs, alludes to a mischievous opinion, that the souls of the dead become dæmons. Thus many soothsayers use to kill children, that they may have their souls to cooperate with them; and dæmoniacs also often cry out, I am the spirit of such an one. But it is not the soul of the dead man that then cries out, the dæmon assumes his voice to deceive the hearers. For if the soul of a dead man has power to enter the body of another, much more might it enter its own. And it is more unreasonable to suppose that a soul that has suffered cruelty should cooperate with him that injured it, or that a man should have power to change an incorporeal being into a different kind of substance, such as a human soul into the substance of a dæmon. For even in material body, this is beyond human power; as, for example, no man can change the body of a man into that of an ass. And it is not reasonable to think that a disembodied spirit should wander to and fro on the earth. The souls of the righteous are in the hand of God, (Wisd. 3:1.) therefore those of young children must be so, seeing they are not evil. And the souls of sinners are at once conveyed away from hence, as is clear from Lazarus, and the rich man. Because none dared to bring them to Christ because of their fierceness, therefore Christ goes to them. This their fierceness is intimated when it is added, Exceeding fierce, so that no man might pass that way. So they who hindered all others from passing that way, found one now standing in their way. For they were tortured in an unseen manner, suffering intolerable things from the mere presence of Christ. And, lo, they cried out, saying, What have we to do with thee, Jesus, thou Son of David?
san Girolamo † 420 d.C.
This is no voluntary confession followed up by a reward to the utterer, but one extorted by the compulsion of necessity. A runaway slave, when after long time he first beholds his master, straight thinks only of deprecating the scourge; so the dæmons, seeing the Lord suddenly moving upon the earth, thought He was come to judge them. Some absurdly suppose, that these dæmons knew the Son of God, while the Devil knew Him not, because their wickedness was less than his. But all the knowledge of the disciple must be supposed in the Master.
sant'Agostino † 430 d.C. De Civ. Dei, ix. 21.
God was so far known to them as it was His pleasure to be known; and He pleased to be known so far as it was needful. He was known to them therefore not as He is Life eternal, and the Light which enlightens the good, but by certain temporal effects of His excellence, and signs of His hidden presence, which are visible to angelic spirits though evil, rather than to the infirmity of human nature.
san Girolamo † 420 d.C.
But both the Devil and the dæmons may be said to have rather suspected, than known, Jesus to be the Son of God.
Pseudo-Agostino Hil. Quæst. V. et N. T. 9, 66.
When the dæmons cry out, What have we to do with thee, Jesus, thou Son of God? (1 Cor. 2:8.) we must suppose them to have spoken from suspicion rather than knowledge. For had they known him, they never would have suffered the Lord of glory to be crucified.
Remigio † 908 d.C.
But as often as they were tortured by His excellent power, and saw Him working signs and miracles, they supposed Him to be the Son of God; when they saw Him hungry and thirsty, and suffering such things, they doubted, and thought Him mere man. It should be considered that even the unbelieving Jews when they said that Christ cast out dæmons in Beelzebub, and the Arians who said that He was a creature, deserve condemnation not only on God’s sentence, but on the confession of the dæmons, who declare Christ to be the Son of God. Rightly do they say, What have we to do with thee, Jesus, thou Son of God? that is, our malice and Thy grace have nothing in common, according to that the Apostle speaks, There is no fellowship of light with darkness. (2 Cor. 6:14.)
san Giovanni Crisostomo † 407 d.C.
That this should not be thought to be flattery, they cry out what they were experiencing, Art thou come to torment us before the time?
sant'Agostino † 430 d.C. De Civ. Dei, viii. 23.
Either because that came upon them unexpectedly, which they looked for indeed, but supposed more distant; or because they thought their perdition consisted in this, that when known they would be despised; or because this was before the day of judgment, when they should be punished with eternal damnation.
san Girolamo † 420 d.C.
For the presence of the Saviour is the torment of dæmons.
san Giovanni Crisostomo † 407 d.C.
They could not say they had not sinned, because Christ had found them doing evil, and marring the workmanship of God; whence they supposed that for their more abundant wickedness the time of the last punishment which shall be at the day of judgment should not be tarried for to punish them.
sant'Agostino † 430 d.C. De. Cons. Ev. ii. 24.
Though the words of the dæmons are variously reported by the three Evangelists, yet this is no difficulty; for they either all convey the same sense, or may be supposed to have been all spoken. Nor again because in Matthew they speak in the plural, in the others in the singular number; because even the other two Evangelists relate that when asked his name, he answered, Legion, shewing that the dæmons were many. Now there was not far from thence a herd of many swine feeding; and the dæmons prayed him, saying, If thou cast us out hence, send us into the swine.
san Gregorio Magno † 604 d.C. Mor. ii. 10.
For the Devil knows that of himself he has no power to do any thing, because it is not of himself that he exists as a spirit.
Remigio † 908 d.C.
They did not ask to be sent into men, because they saw Him by whose excellence they were tortured existing in human shape. Nor did they ask to be sent into sheep, because sheep are by God’s institution clean animals, and were then offered in the temple of God. But they requested to be sent into the swine rather than into any of the other unclean animals, because this is of all animals the most unclean; whence also it has its name ‘porcus,’ as being ‘spurcus,’ filthy, and delighting in filthiness; and dæmons also delight in the filthiness of sin. They did not pray that they might be sent into the air, because of their eager desire of hurting men. And he saith unto them, Go.
san Giovanni Crisostomo † 407 d.C.
Jesus did not say this, as though persuaded by the dæmons, but with many designs1 therein. One, that He might shew the mighty power to hurt of these dæmons, who were in possession of the two men; another, that all might see that they had no power against the swine unless by His sufferance; thirdly, to shew that they would have done more grievous hurt to the men, had they not even in their calamities been aided by Divine Providence, for they hate men more than irrational animals. By this it is manifest that there is no man who is not supported by Divine Providence; and if all are not equally supported by it, neither after one manner, this is the highest characteristic of Providence, that it is extended to each man according to his need. Besides the above-mentioned things, we learn also that He cares not only for the whole together, but for each one in particular; which one may see clearly in these dæmoniacs, who would have been long before choked in the deep, had not Divine care preserved them. He also permitted them to go into the herd of swine, that they that dwelt in those parts might know His power. For where He was known to none, there He makes His miracles to shine forth, that He may bring them to a confession of His divinity.
san Girolamo † 420 d.C.
The Saviour bade them go, not as yielding to their request, but that by the death of the swine, an occasion of man’s salvation might be offered. But they went out, (to wit, out of the men,) and went into the swine; and, lo, the whole herd rushed violently headlong into the sea, and perished in the waters. Let Manichæus blush; if the souls of men and of beasts be of one substance, and one origin, how should two thousand swine have perished for the sake of the salvation of two men?
san Giovanni Crisostomo † 407 d.C.
The dæmons destroyed the swine because they are ever striving to bring men into distress, and rejoice in destruction. The greatness of the loss also added to the fame of that which was done; for it was published by many persons; namely, by the men that were healed, by the owners of the swine, and by those that fed them; as it follows, But they that fed them fled, and went into the town, and told all, and concerning them that had the dæmons; and, behold, the whole town went out to meet Jesus. But when they should have adored Him, and wondered at His excellent power, they cast Him from them, as it follows, And when they saw him, they besought him that he would depart out of their coasts. Observe the clemency of Christ next to His excellent power; when those who had received favours from Him would drive Him away, He resisted not, but departed, and left those who thus pronounced themselves unworthy of His teaching, giving them as teachers those who had been delivered from the dæmons, and the feeders of the swine.
san Girolamo † 420 d.C.
Otherwise; This request may have proceeded from humility as well as pride; like Peter, they may have held themselves unworthy of the Lord’s presence, Depart from me, for I am a sinful man, O Lord. (Luke 5:8.)
Rabano Mauro † 856 d.C.
Gerasa is interpreted ‘casting out the dweller,’ or, ‘a stranger approaching;’ this is the Gentile world which cast out the Devil from it; and which was first far off, but now made near, after the resurrection being visited by Christ through His preachers.
sant'Ambrogio † 397 d.C. in Luc. 8. 30.
The two dæmoniacs are also a type of the Gentile world; for Noah having three sons, Shem, Ham, and Japhet, Shem’s posterity alone was taken into the inheritance of God, while from the other two sprang the nations of the Gentiles.
sant'Ilario † 367 d.C.
Thus the dæmons held the two men among the tombs without the town, that is, without the synagogue of the Law and the Prophets; that is, they infested the original seats of the two nations, the abodes of the dead, making the way of this present life dangerous to the passers by.
Rabano Mauro † 856 d.C.
It is not without cause that he speaks of them as dwelling among the tombs; for what else are the bodies of the faithless but sepulchres of the dead, in which the word of God dwells not, but there is enclosed the soul dead in sins. He says, So that no man might pass through that way, because before the coming of the Saviour the Gentile world was inaccessible. Or, by the two, understand both Jews and Gentiles, who did not abide in the house, that is, did not rest in their conscience. But they abode in tombs, that is, delighted themselves in dead works, and suffered no man to pass by the way of faith, which way the Jews obstructed.
sant'Ilario † 367 d.C.
By their coming forth to meet Him is signified the willingness of men flocking to the faith. The dæmons seeing that there is no longer any place left for them among the Gentiles, pray that they may be suffered to dwell among the heretics; these, seized by them, are drowned in the sea, that is, in worldly desires, by the instigations of the dæmons, and perish in the unbelief of the rest of the Gentiles.
san Beda † 735 d.C. in Luc. 8.
Or; The swine are they that delight in filthy manners; for unless one live as a swine, the devils do not receive power over him; or at most, only to try him, not to destroy him. That the swine were sent headlong into the lake, signifies, that when the people of the Gentiles are delivered from the condemnation of the dæmons, yet still they who would not believe in Christ, perform their profane rites in secret, drowned in a blind and deep curiosity. That they that fed the swine, fled and told what was done, signifies that even the leaders of the wicked though they shun the law of Christianity, yet cease not to proclaim the wonderful power of Christ. When struck with terror, they entreat Him to depart from them, they signify a great number who, well satisfied with their ancient life, shew themselves willing to honour the Christian law, while they declare themselves unable to perform it.
sant'Ilario † 367 d.C.
Or; The town is a type of the Jewish nation, which having heard of Christ’s works goes forth to meet its Lord, to forbid Him to approach their country and town; for they have not received the Gospel.
Il testo latino
Chrysostomus in Matth
Quidam homines Christum hominem esse dicebant: venerunt Daemones divinitatem eius divulgantes, ut qui mare procellosum et rursus quietum non audierunt, Daemones audirent clamantes; unde dicitur et cum venisset trans fretum in regionem Gerasenorum, occurrerunt ei duo homines habentes Daemonia
Rabano Mauro
Gerasa urbs est Arabiae trans Iordanem, iuncta monti Galaad, quam tenuit tribus Manasse, non longe a stagno Tiberiadis, in quo porci praecipitati sunt
Augustinus de Cons. Evang
Quod autem Matthaeus duos dicit fuisse qui Daemonia patiebantur, Marcus autem et Lucas unum commemorant, intelligas unum eorum fuisse personae alicuius clarioris et famosioris, quem regio illa maxime dolebat, et pro cuius salute plurimum satagebat, de quo facti huius fama praeclarius fragravit
Chrysostomus in Matth
Vel Lucas et Marcus unum eorum saeviorem elegerunt: unde et eius calamitatem exprimunt. Lucas enim dicit, quod ruptis vinculis agebatur in deserto; Marcus autem quia et lapidibus seipsum intercidebat; nec tamen dicunt quoniam unus solus erat, ne Matthaeo contraria dicere viderentur. Per hoc autem quod subditur, de monumentis exeuntes, perniciosum dogma imponere volebant, scilicet quod animae morientium Daemones fiant; unde multi aruspicum occidunt pueros, ut animam eorum cooperantem habeant; propter quod et daemoniaci clamant, quoniam anima illius ego sum. Non est autem anima defuncti quae clamat; sed Daemon hoc fingit, ut decipiat audientes. Si enim in alterius corpus animam mortui possibile esset intrare, multo magis in corpus suum. Sed neque habet rationem, iniqua passam animam cooperari iniqua sibi facienti, vel hominem posse virtutem incorpoream in aliam transmutare substantiam, scilicet animam in substantiam Daemonis. Neque enim in corporibus hoc machinari quis potest, ut in hominis corpus transmutet asini corpus: neque enim rationabile est animam a corpore separatam hic iam oberrare. Iustorum enim animae in manu Dei sunt; unde et quae puerorum; neque enim malae sunt. Sed et quae peccatorum sunt, confestim hinc abducuntur: et hoc manifestum est ex Lazaro et divite. Quia vero nullus eos afferre audebat ad Christum propter saevitiam horum daemoniacorum, Christus ad eos vadit. Quae quidem eorum saevitia designatur, cum subditur saevi nimis, ita ut nemo posset transire per viam illam. Sed quia alios prohibebant pertransire, obstruentem sibi viam invenerunt. Etenim flagellabantur invisibiliter, intolerabilia patientes ex Christi praesentia; unde sequitur et ecce clamaverunt dicentes: quid nobis et tibi, Iesu fili Dei?
Hieronymus
Non est autem voluntatis ista confessio, quam praemium sequitur confitentium: sed necessitatis extorsio, quae cogit invitos. Velut si servi fugitivi post multum temporis dominum suum videant, nihil aliud nisi de verberibus deprecantur; sic et Daemones cernentes dominum in terris repente versari, ad eos iudicandos se venisse credebant. Ridiculum autem putant quidam Daemonia scire filium Dei, et Diabolum ignorare, eo quod minoris malitiae sint isti quam ille cuius satellites sunt, cum omnis scientia discipulorum ad magistrum referenda sit
Augustinus de Civ. Dei
Tantum autem innotuit eis Deus, quantum voluit; tantum autem voluit, quantum oportuit. Innotuit ergo eis non per id quod vita aeterna est, et lumen quod illuminat pios; sed per quaedam temporalia suae virtutis effecta, et occultissimae praesentiae signa, quae angelicis spiritibus etiam malignis potius quam infirmitati hominum possunt esse perspicua
Hieronymus
Sed tamen tam Daemones quam Diabolus suspicari magis filium Dei quam nosse intelligendi sunt
Augustinus de quaest. Nov. et Vet. Testam
Quod autem Daemones clamant quid nobis et tibi, Iesu fili Dei? Magis ex suspicione quam ex cognitione dixisse credendi sunt. Si enim cognovissent, numquam dominum gloriae crucifigi permisissent
Remigio
Sed quotiescumque eius virtute torquebantur, et signa et miracula facientem videbant, aestimabant eum esse filium Dei: postquam videbant eum esurire, sitire et his similia pati, dubitabant, et credebant hominem purum. Considerandum est, quod etiam Iudaei increduli dicentes Christum in Beelzebub eiecisse Daemonia, et Ariani dicentes eum esse creaturam, non solum iudicio Dei, sed etiam Daemonum confessione damnari merentur, qui Christum filium Dei dicunt. Recte autem dicunt quid nobis et tibi, Iesu fili Dei? Hoc est, nihil commune est nostrae malitiae et tuae gratiae: quia, secundum apostolum nulla societas est lucis ad tenebras
Chrysostomus in Matth
Ut autem non videretur adulationis hoc esse, ab experientia clamabant, dicentes venisti ante tempus torquere nos
Augustinus de Civ. Dei
Sive quia subitum illis fuit quod futurum quidem, sed tardius opinabantur; sive quia perditionem suam hanc ipsam dicebant, quia fiebat ut eorum cognitio sperneretur; et hoc erat ante tempus iudicii, quo aeterna damnatione puniendi sunt
Hieronymus
Praesentia etiam salvatoris tormenta sunt Daemonum
Chrysostomus in Matth
Non autem poterant dicere se non peccasse, quia eos Christus invenerat mala operantes, et facturam Dei punientes; unde aestimabant propter superabundantiam malorum quae fecerant, quod non expectaretur in eis tempus extremae punitionis, quae erit in die iudicii
Augustinus de Cons. Evang
Quod autem verba Daemonum diversimode ab Evangelistis sunt dicta, non habet aliquid scrupuli: cum vel in unam redigi sententiam, vel omnia dicta possint intelligi: nec quia pluraliter apud Matthaeum, apud alios autem singulariter loquitur; cum et ipsi narrent, quod interrogatus quid vocaretur, legionem se esse respondit, eo quod multa essent Daemonia. Sequitur erat autem non longe ab eis grex porcorum multorum pascens. Daemones autem rogabant eum, dicentes: si eicis nos hinc, mitte nos in porcos
Gregorius Moralium
Scit enim Diabolus, quia quodlibet agere ex semetipso non sufficit; quia nec per semetipsum in eo quod est spiritus existit
Remigio
Sed ideo non petierunt ut in homines mitterentur, quia illum cuius virtute torquebantur, humanam speciem gestare videbant. Nec etiam petierunt ut in pecora mitterentur, quia pecora, Dei praecepto, munda sunt animalia, et tunc in templo Dei offerebantur. Prae aliis autem immundis in porcos mitti petierunt, quia nullum animal est immundius porco: unde et porcus dicitur quasi spurcus, eo quod in spurcitiis delectetur: sic et Daemones spurcitiis peccatorum delectantur. Non autem petierunt ut in aerem mitterentur propter nimiam cupiditatem nocendi hominibus. Sequitur et ait illis: ite
Chrysostomus in Matth
Non autem hoc fecit Iesus quasi a Daemonibus persuasus, sed multa hinc dispensans: unum quidem ut instruat magnitudinem nocumenti Daemonum, qui illis hominibus insidiabantur; aliud, ut discant omnes quoniam neque adversus porcos audent, nisi ipse concesserit; tertium, ut ostendat quod graviora in illos homines operati essent quam in porcos, nisi essent homines illi inter calamitates divina providentia adiuti: magis enim odio habent homines quam irrationalia. Per hoc autem manifestum est, quoniam nullus est qui non potiatur divina providentia. Si autem non omnes similiter neque secundum unum modum, et haec etiam providentiae maxima species est; ad id enim quod unicuique expedit, providentia ostenditur. Cum praedictis autem et aliud ex hoc discimus: quoniam non communiter omni providet solum, sed singulariter unicuique: quod in daemoniacis his aliquis aspiciet manifeste: qui olim suffocati essent, nisi divina procuratione potiti essent. Propterea etiam concessit abire in gregem porcorum, ut qui regiones habitabant illas, discant eius virtutem. Ubi enim nullus eum cognoverat, fulgere faciebat miracula, ut eos in suae divinitatis cognitionem trahat
Hieronymus
Non ergo ut concederet salvator Daemonibus quod petebant, dixit ite, sed ut per interfectionem porcorum, hominibus salutis occasio praeberetur. Sequitur at illi exeuntes, scilicet ab hominibus, abierunt in porcos; et ecce magno impetu abiit totus grex praeceps in mare, et mortui sunt in aquis. Erubescat Manichaeus. Si de eadem substantia et ex eadem origine hominum bestiarumque sunt animae, quomodo ob unius hominis vel duorum salutem, duo millia porcorum suffocantur?
Chrysostomus in Matth
Ideo autem porcos Daemones occiderunt, quia ubique homines in moestitiam mittere student, et de perditione laetantur. Damni etiam magnitudo augebat eius quod factum erat famam: a multis enim divulgabatur: scilicet ab his qui curati erant, a porcorum dominis, et a pastoribus; unde sequitur pastores autem fugerunt, et venientes in civitate nuntiaverunt omnia, et de his qui Daemonia habuerant; et ecce tota civitas exiit obviam Iesus. Sed cum deceret eos adorare et admirari virtutem, mittebant eum a se; unde sequitur et viso eo rogabant eum ut transiret a finibus eorum. Intuere autem et Christi mansuetudinem post virtutem: quia enim beneficia adepti abigebant eum, non restitit, sed recessit; et eos qui indignos se nuntiaverunt eius doctrina, dereliquit, dans eis doctores liberatos a Daemonibus, et porcorum pastores
Hieronymus
Vel quod rogant ut transeat fines eorum, non de superbia hoc faciunt, sed de humilitate, qua se indignos domini praesentia iudicabant; sicut et Petrus ait. Exi a me, domine, quia vir peccator sum
Rabano Mauro
Interpretatur autem Gerasa colonum eiciens, vel advena propinquans, hoc est gentilitas, quae Diabolum a se eiecit: et quae prius longe, modo facta est prope, post resurrectionem visitata a Christo per praedicatores
Ambrosius super Lucam
Duo quoque daemoniaci figuram populi gentilis accipiunt: quoniam cum tres filios Noe generavit, Cham, Sem et Iaphet, Sem tantummodo familia in possessionem accita est Dei, ex duobus autem aliis nationum populi pullularunt
Hilarius in Matth
Unde extra urbem, idest extra legis et prophetarum synagogam, duos homines in monumentis Daemones detinebant; duarum scilicet gentium origines, intra defunctorum sedes et mortuorum reliquias obsederant, efficientes praetereuntibus viam vitae praesentis infestam
Rabano Mauro
Vel non immerito in monumentis illos habitasse significavit: quid enim aliud sunt corpora perfidorum nisi quaedam defunctorum sepulchra, quibus non Dei sermo, sed anima peccantis morte recluditur? Dicit autem ita ut nemo posset transire per viam illam, quia ante adventum salvatoris in via gentilitas fuit. Vel per duos, Iudaeos et gentes accipe, qui non habitabant in domo; idest, conscientia sua non requiescebant. In monumentis manebant, idest in operibus mortuis delectabantur; nec sinunt per viam fidei, quam viam Iudaei impugnabant, aliquem transire
Hilarius
Occursu autem eorum, concurrentium ad salutem voluntas indicatur. Videntes autem Daemones non sibi iam locum in gentibus derelinqui, ut patiatur habitare se in haereticis deprecantur; quibus occupati, in mare, idest in cupiditatem saecularem, Daemonum praecipitantur instinctu; et cum reliquarum gentium infidelitate moriuntur. Vel porci sunt qui lutulentis delectantur actibus: nam nisi quis porci more vixerit, non in eum Diaboli accipiunt potestatem: aut ad probandum tantum, non ad perdendum accipiunt. Quod autem in stagnum praecipitati sunt porci, significat quod, etiam liberato populo gentium a damnatione Daemonum, in abditis agunt sacrilegos ritus suos qui Christo credere noluerunt, caeca et profunda curiositate submersi. Quod autem pastores porcorum fugientes ista nuntiant, significat quosdam etiam primates impiorum, qui quamquam Christianam legem fugiant, potentiam tamen Christi stupendo praedicare non cessant. Quod autem magno timore percussi, rogant ut ab eis discedat, significat multitudinem vetusta sua vita delectatam, honorare quidem se nolle Christianam legem, dum dicunt quod eam implere non possunt
Hilarius
Vel urbs illa Iudaici populi habuit speciem, quae, Christi operibus auditis, domino suo obviam pergit, prohibens ne fines suos urbemque contingeret: neque enim Evangelia recepit
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1. CUM AUTEM DESCENDISSET DE MONTE, SECUTAE SUNT EUM TURBAE MULTAE. — Excitatae vel voce, vel fama doctrinae et concionum ejus; docebat enim ut potestatem habens, uti paulo ante audivimus. Jam dixi initio cap. V, ex Luca, sermonem illum Christi hucusque ab eo habitum post descensum e vertice montis in loco campestri, puta in medio montis, ubi planities erat campestris; ex quo Christus finito jam sermone, descendit in subjectam et imam vallem. Ita Franciscus Lucas. Aliter Jansenius, qui censet Matthaeum hic per hysterologiam posterius ponere descensum Christi e monte, quia Christum alio migrasse narrat: nam descensus Christi e monte hucusque non meminit Matthaeus, sed Lucas duntaxat initio sermonis Christi jam recensiti, quem ipse VI, 17, asserit habitum in loco campestri.
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2. ET ECCE LEPROSUS VENIENS, ADORABAT EUM, DICENS: DOMINE, SI VIS, POTES ME MUNDARE. — Idem miraculum describitur a Marco, I, 40, et Luca, V, 12; ex utroque videtur colligi hoc miraculum non contigisse statim a descensu in radice montis: nam Lucas ait id contigisse in una civitatum; et quia Lucas, IV, 23, et Marcus, I, 23, prius alia miracula a Christo patrata enarrant. Verum magis ordinata videtur narratio S. Matthaei, juxta quam dicendum hoc miraculum Christi fuisse primum a descensu montis. Ita S. Hieronymus, Jansenius et alii; quod ergo ait Lucas, id contigisse in una civitatum, intellige juxta unam civitatum. Nam lege, Levit. XIII, 45 et 46, jubentur leprosi omnino separari arcerique ab urbibus et castris, ne caeteris lepram suam affricent: licet alii censeant ibi vetari tantum ne morentur in urbibus, non autem ne per eas transeant; quare leprosum hunc in transitu civitatis videri a Christo curatum. Haec civitas, ut colligitur ex vers. 5, fuit Capharnaum, juxta quam videtur curatus hic leprosus; huic enim civitati adjacet mons ex quo descendebat Christus, ut dixi cap. V, 1. Vide Chronotaxin, quam Commentario huic praefixi. Quantus quamque incurabilis et contagiosus morbus sit lepra, inde liquet quod leprosi et lege veteri et usu omnium gentium a consortio hominum arceantur. In leprosis enim contagium est cum seminario, quo sanos attactu, ulcerum foetore et respiratione putida inficere possunt. His proinde a contagio et morbi labe deturpatur facies, pili decidunt, dilatantur nares, exeduntur ossa, lingua tumet, foetet respiratio, omne denique morbi genus, omneque symptoma in leproso comitatu et satellitio reperitur. Morbum ergo elephanticum fucari quidem posse, jure docent medici, curari nunquam. Quomodo, ait Avicenna, curabitur lepra, cum sit cancer universalis, quando cancer particularis medicinam nescit? Porro regiones calidae, saxosae, salsae, caloribus et algoribus inaequaliter impetitae, morbis melancholicis et praesertim leprae subjacent. Talis est Judaea et pars Aegypti. Unde Galenus, II ad Glauc., ait: «Itaque in Alexandria plurimi elephantia, tum ob victus rationem, tum ob regionis caliditatem laborant.» Medici leprae remedia praescribunt vinum viperinum, hydrargyrum, theriacam, aurum potabile; sed horum non est ea vis, ut lepram formatam et habitu firmatam tollant, leprososque tota membrorum compage foedatos, cute et carne innovent. Adorabat — scilicet in genua et faciem cadendo, nam Marcus addit γονυπετῶν, id est accidens ei ad genua; Lucas, πεσὼν ἐπὶ πρόσωπον, id est cadens in faciem. Fecit id leprosus non tantum ut civilem honorem, sed potius ut religiosum cultum latriae Christo exhiberet, ut patet ex tam humili tantaeque fidei ejus petitione; non enim dixit: Si rogaveris Deum, ut Moyses, sed: «Si vis, potes me mundare,» q. d. Scio te paris esse cum Deo Patre potestatis, et consequenter morborum Dominum, ut leprae herili jure imperare, eamque solo jussu a me depellere possis. Rogo ergo ut id facere velis et digneris; si velis, res acta est, sanus sum. Ita S. Chrysostomus, homil. 26; Theophylactus, Euthymius, Maldonatus et alii. Unde S. Chrysostomus: «Spirituali medico, ait, spiritualem offert mercedem, scilicet fidelem orationem, qua nihil dignius Deo offerimus.» Et Glossa Interlinearis: «Voluntas, ait, potestatem tribuit;» nam quanta est voluntas, tanta est et potestas Dei; quidquid enim vult, hoc illico facere potest, juxta illud: «Omnia quaecumque voluit Dominus, fecit in coelo et in terra» (Psal. CXXXIV, 6). In Deo enim voluntas, potentia caeteraque attributa sunt paria et aequalia, quia divina, immensa et infinita. Habuit ergo leprosus fidem divinitatis Christi, partim ex ejus interna illuminatione et inspiratione, partim ex miraculis quae plura jam Christus patrarat primo anno praedicationis suae. Leprosus enim hic anno secundo sanatus est, uti dixi in Chronotaxi. Rursum, «si vis» notat desiderium curationis mixtum cum resignatione: resignat enim et submittit se voluntati Christi, ut si velit, curet; si nolit, non curet. Morbi enim et leprae saepe animae saluti sunt utiles vel necessarii, idque scit Deus, sed nescit homo: quare se Dei judicio et voluntati resignet oportet, nec ea postulare debet absolute, sed conditionate, si videlicet Deo placeat et animae saluti id profuturum sit.
8:3
3. ET EXTENDENS JESUS MANUM, TETIGIT EUM, DICENS: VOLO, MUNDARE. — «Extendens:» Primo, ut se ostenderet esse supra legem, quae leprosi contactum vetabat, Levit. XIII, utpote qui leprosum non contaminandi (Deus enim est incontaminabilis), sed curandi causa tangeret, ait Tertullianus, lib. IV Contra Marcion., cap. IX; et, ut ait S. Chrysostomus, non corporis, sed animae lepra impedimentum est ad virtutem. Porro, lex non vetabat contactum leprosi, nisi ob periculum contagionis, ne scilicet tangens eadem inficeretur: hoc autem periculum non erat in Christo, sed potius certitudo curationis leprosi. Ergo Christus idcirco tangens leprosum non faciebat contra, sed potius juxta mentem legis. Ita S. Chrysostomus et Tertullianus loco citato. Secundo, tetigit eum benevolentiae causa, ut suum in eum affectum ostenderet. Unde Glossa Interlinearis: «Extendit manum, inquit, qui misericordiae tendit effectum,» scilicet, «quando auxilium divinae misericordiae impendit,» ait Remigius. Tertio, tetigit eum ut salvifica vis carnis Christi patesceret, ait S. Cyrillus, utpote quae solo tactu manus lepram pelleret. Manus enim dicitur a manando, quod e brachio manat, et ex manu manent digiti et opera: sic ex manu Christi manabant miracula et beneficia, et ipsius virtus manabat ex Deo, cui hypostatice uniebatur. Unde Victor Antiochenus, in cap. I Marci: «Verbum, inquit, indivulsam secum carne societatem habere persuasum volens, pleraque miracula et signa per corporis ministerium edidit.» Et Beda: «Extendit, ait, Deus manum et contigit humanam naturam in incarnatione, et ejectos e castris populi Dei (leprosos) templo reddidit, ut possint offerre corpora sua hostiam viventem illi cui dicitur: Tu es sacerdos in aeternum secundum ordinem Melchisedech» (Psal. CIX). Volo, mundare. — Ita haec dispunge per comma vel colon intermedium, ut Christus primum dicat: Volo; deinde imperet: Mundare, ait S. Hieronymus. To ergo mundare non est infinitivus activus, sed imperativus verbi passivi, mundor, significans mundator vel munderis. Hebr. enim est הטהר hittaher, Graece καθαρίσθητι, id est esto mundus. Hinc Patres probant Christi omnipotentem divinitatem: citat eos fuse Maldonatus. Unde S. Ambrosius, in cap. V Lucae, 12: «Dicit, inquit, Volo, propter Photinum; imperat, propter Arium; tangit, propter Manichaeum.» Photinus enim docebat Christum esse merum hominem, nec esse Deum, cui propria est omnipotens voluntas, qua dicat: «Volo, mundare.» Arius docet Christum minorem esse Patre, ac proinde non imperare, sed imperia Patris excipere. Manichaeus docebat Christum habere carnem non veram, sed phantasticam, ideoque vere nec tangere posse nec tangi. Haec omnia hic confutat Christus tum verbis, tum factis. Notat S. Hieronymus Christum pertinenter et ex aequo respondere duplici petitioni leprosi. Primo enim petierat: «Si vis,» id est utinam velis; respondet Christus: «Volo.» Secundo, «potes me mundare;» respondet Christus: «Mundare,» id est munderis, estoque mundus: plus ergo tribuit Christus, quam ipse expresse petat, eodem enim instanti ipsum plane curavit, imo vegetum, alacrem validumque effecit tum corpore, tum magis animo: quos enim Christus sanavit corpore, sanavit et animo, ac justos sanctosque effecit, ut plenam eis mentis et corporis integritatem largiretur. Dei enim perfecta sunt opera; ac Christus sua liberalitate merita supplicum excedit et vota, ut nos ab eo discamus idem facere ac liberalissimi esse tum erga Deum, tum erga proximos. Et confestim mundata est lepra ejus. — q. d. Et illico mundatus est homo a lepra sua, ut vertit Arabicus. Nil medium fuit inter Christi praeceptum et opus. «Dixit enim, et facta sunt omnia» (Genes. I), quia voluntas ejus est omnipotens, ideoque est ipsa ejus omnipotentia. Est hypallage sive inversus sermo; nec enim lepra mundari potest, utpote in se plane immunda et contagiosa, sed homo a lepra. Hoc facto ostendit Christus se quasi medicum venisse in mundum, ut omnes aegritudines curet omnesque sordes expurget. Nota to confestim, inde enim liquet Christum leprosum curasse non pharmacis naturalibus; haec enim sensim operantur, et lente sanant, sed virtute divina, quae in instanti operatur, juxta illud: «Ipse dixit, et facta sunt» (Psal. CXLVIII, 5). Dei enim dicere et jubere est efficax, idemque quod facere, quia ejus voluntas idem prorsus est cum ejus omnipotentia.
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4. ET AIT (Marcus: Comminatus est, id est severo et minaci vultu jussit: ita Euthymius) ILLI JESUS: VIDE, NEMINI DIXERIS. — Id jussit ad vitandam ostentationem et ut nos doceret virtutes dotesque nostras non jactare, sed celare. Ita Chrysostomus. Si enim id fecerimus, nobis tacentibus efficiet Deus, ut prodamur inviti, idque magna cum aedificatione audientium, et majore gloria operantium. Unde addit Marcus, I, 45: «At ille (leprosus) coepit praedicare et diffamare sermonem, ita ut jam non posset manifeste introire in civitatem, sed foris in desertis locis esset, et conveniebant ad eum undique.» Sed vade, ostende te sacerdoti (Marcus: Principi sacerdotum, qui tempore vicis suae praeerat caeteris sacerdotibus actu in templo ministrantibus), et offer munus quod praecepit Moyses in testimonium illis. — «Mittit ad sacerdotes, ait S. Hieronymus, ob humilitatem, ut eis deferre videatur; deinde ut illi vel credentes salventur, vel fiant inexcusabiles; denique ne legem infringere videatur.» Et Origenes: «Mittit, ait, ad sacerdotes, ut cognoscant non legis consuetudine, sed gratiae operatione mundatum, etc. Ut omnes qui vident portari munus, miraculum crederent.» Munus a leprosis lepra mundatis sacerdoti offerendum, erat agnus, vel si leprosus pauper foret, duo turtures, aut duo pulli columbarum. Levit. XIV, 13 et seq. In testimonium illis — scilicet sacerdotibus; nam Princeps sacerdotum, licet unus, multos tamen habebat asseclas sacerdotes minores. Nonnulli per testimonium accipiunt legem, q. d. Offer munus jam dictum, ut impleas legem quam Moyses praecepit, Levit. XIV, sacerdotibus et populo servandam in expiatione leprosi; lex enim saepe, Psal. CXVIII et alibi, vocatur testimonium, scilicet voluntatis divinae, quia testatur quid a nobis velit fieri Deus. Verum nil vetat testimonium hic proprie accipi. Planius ergo et germanius to in testimonium refer ad verbum ostende et offer, q. d. Ostende te sacerdotibus, eisque munus lege praescriptum offer, ut illi videntes te a lepra liberum, ideoque munus mundatis praescriptum offerre, ex hoc oculari testimonio cognoscant te vere sanatum, itaque ipsi sanitatis tuae sint testes, ac populo testentur te vere a lepra curatum, ideoque eorum testimonio juxta legem restituaris communi hominum societati et convictui. Erat ergo duplex, imo triplex hoc testimonium. Primum, quod leprosus praebebat sacerdotibus de se ipso a lepra curato, quod erat ostensio et inspectio ocularis corporis et membrorum, quam faciebant sacerdotes, ac si videbant vere curatum, munus ab eo in gratiarum actionem Deo oblatum acceptabant; si non, refutabant. Secundum testimonium erat, quod ipsi sacerdotes populo perhibebant de leproso vere curato; unde eidem adhibebant lustrationem sive expiationem lege, Levit. XIV, praescriptam, quae erat legalis caeremonia tollens irregularitatem legalem ab immunditia leprae contractam, hominemque lepra mundatum restituens convictui hominum, ac templo et sacrificiis, ut iis jam mundus cum caeteris libere interesse posset. Tertium testimonium erat maximi momenti, nimirum, jussit Christus leprosum se jam curatum ostendere sacerdotibus, ut illi ex hoc miraculo agnoscerent ipsum esse Messiam; aut certe inexcusabili hoc testimonio convicti, incredulitatis condemnarentur. Ita S. Hieronymus, Chrysostomus et S. Ambrosius in cap. V Luc., 14. Tropologice: lepra significat peccatum mortale, praesertim contagiosum, quale est imprimis haeresis, ob summam foeditatem et contagionem. Ita S. Augustinus, lib. II Quaest. Evang., Quaest. XL; Theodoretus, Radulphus et alii, in cap. XIV Levit. Hinc mundatio leprae symbolum est sacramenti poenitentiae et confessionis sacramentalis, qua peccata expiantur, cujus proinde vim et efficaciam ex leprae typo contra haereticos probant S. Hieronymus, in cap. XVI Matthaei (ubi ex eo probat oportere sacerdotes cognoscere peccatorum species et varietates), et S. Chrysostomus, lib. III De Sacerdotio, ubi docet officium sacerdotum Christianorum longe efficacius et praestantius esse, quam olim fuerit Aaronicorum, eo quod hisce lepram non curare, sed curatam duntaxat ostendere; illis vero peccata non curata ostendere, sed vere curare et condonare concessum sit. Atque hac de causa Christus primum hoc a descensu e monte, ubi legem Evangelicam docuerat, miraculum esse voluit curationem leprosi, tum quia in Syria et Judaea communis et frequens erat hic leprae morbus, multique erant leprosi; tum quia leprae conditiones optime per tropologiam repraesentant peccati foeditatem et noxam, aeque ac leprae curatio peccati remissionem: ideoque Christus in passione leprosi formam assumpsit, ut lepram animae nostrae in se susciperet et curaret. Unde Isaias, LIII, 4: «Vere, ait, languores nostros ipse tulit, et dolores nostros ipse portavit; et nos putavimus eum quasi leprosum, et percussum a Deo et humiliatum. Ipse autem vulneratus est propter iniquitates nostras, attritus est propter scelera nostra.» Vide quae de lepra dixi Levit. XIII et XIV. Hac de causa Christus in forma leprosi apparuit Martyrio monacho, et ejus humeris usque ad fores monasterii bajulari se permisit, ibique disparuit; sed ita ut Martyrius pondus non sentiret, quia portantem se portabat, ait S. Gregorius, homil. 39 in Evang. In eadem leprosi forma Christus apparuit S. Ludovico, Tolosatium episcopo, qui fuit nepos S. Ludovici, regis Franciae, ac ab eo pedes sibi lavari permisit, ut habet ejus Vita.
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5. CUM AUTEM INTROISSET CAPHARNAUM, ACCESSIT AD EUM CENTURIO, ROGANS EUM. — Hoc est secundum Christi miraculum, quo doctrinam in monte editam confirmavit. Ita S. Hieronymus. Ex hoc loco colligimus leprosum primo a Christo sanatum fuisse juxta Capharnaum, uti paulo ante dixi. Porro, leprosus erat Judaeus; Centurio vero ethnicus, puta ex Romanorum (tunc enim Judaea a Pompeio, Julio Caesare et Augusto subjugata, Romanorum ducum militumque praesidio tenebatur) legione dux centum militum, et subinde plurium, ut docet Vegetius, lib. I De Re milit.; quare in eo gentium vocatio praesignata et inchoata fuit. L. Dexter, in Chronico quod nuper in lucem prodiit, ait hunc Centurionem fuisse C. Cornelium, Centurionem Hispanum, cujus filius C. Oppius, pariter Centurio, Christo in cruce quasi satelles et custos astitit, vidensque signa quae in coelo, sole, terra et petris tunc contigerunt, conversus est ad Christum: uterque Christum et in Judaea et in Hispania praedicavit. Haec Dexter. De cujus auctoritate et fide fusius egi in fine Chronotaxis, quam Actibus Apostolorum praefixi. Accessit. — Est hic prima antilogia: nam Lucas, VII, 1, idem miraculum aliter narrat. Non enim dicit Centurionem ipsum accessisse ad Christum, sed ad eum misisse primum Judaeos, deinde amicos suos, qui hanc gratiam, puta sanitatem, puero suo peterent et impetrarent. Quare in Luca, ex Matthaeo, hoc loco supplendum est quod, post Judaeos et amicos, tandem Centurio ipse ultimus ad Christum jam appropinquantem accurrerit, sive honoris causa, sive ob morbi paroxismum et instans mortis periculum, uti volunt S. Chrysostomus, homil. 26; Theophylactus et Euthymius: nisi dicas Centurionem hic asseri ad Christum accessisse, eique supplicasse et respondisse, non per se, sed per legatos et amicos suos, uti censent Beda et S. Augustinus, lib. II De Consensu Evangelist., cap. XX. Porro, Judaei commendarunt Centurionis postulationem Christo, dicentes: «Quia dignus est, ut hoc illi praestes. Diligit enim gentem nostram, et Synagogam ipse aedificavit nobis,» ut ait Lucas, VII, 4.
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6. ET DICENS: DOMINE, PUER MEUS JACET IN DOMO PARALYTICUS, ET MALE TORQUETUR. — «Puer,» id est servus, ut habet Lucas, VII, 3. Servi enim apud heros subjectione, obedientia et reverentia sunt instar puerorum. Est catachresis. Porro, hic servus Centurioni erat charus et pretiosus, ait Lucas. Jacet in domo paralyticus. — Quasi cadaver in lecto «omnibus undique artubus fluidis, et ad consistendi officium agendique corruptis,» ait S. Hilarius; «paralysis enim est resolutio nervorum,» ait Celsus, lib. II, cap. 1. «Est enim morbus, in quo dimidia pars corporis resolvitur, motu sensuque interceptis,» ait Galenus, lib. IV Commentar.; unde a Graecis vocatur hemiplexia, id est semiapoplexia, cum scilicet in alteram tantum corporis partem malum id incubuit; nam cum totum afficitur, apoplexia nominatur: nunc utrumque, inquit Celsus, lib. III, cap. XXVII, paralysin appellari video. Et male torquetur. — Graece, δεινῶς βασανιζόμενος, id est graviter afflictus, vehementer cruciatus (ut vertit Arabicus) ideoque moriturus, ut ait Lucas. Subita et acuta fuit haec paralysis, quae cum cruciatu periculum vitae crearit: nam alioqui communes paralyses sunt lentae, ideoque et gravi cruciatu et periculo carent. Cruciatus hic videtur fuisse convulsio et retractio nervorum qui a cerebro oriuntur; hi enim, cum praeter naturam contorquentur aut distenduntur, gravissimos excitant dolores, uti ex Galeno ostendit Guilielmus Ader medicus, lib. De Aegrotis et Morbis a Christo sanatis, cap. II, ubi probat omnes illos fuisse desperatos et naturaliter incurabiles, ideoque eorum curam Christo quasi archiatro a Deo fuisse reservatam: talis fuit haec paralysis. Idem docet S. Ambrosius, epist. 75: «Eos,» inquit, «sanavit Dominus Jesus, quos nemo curaret,» id est curare potuisset. Porro, Lucas paulo aliter rem gestam enarrat; sic enim ait, VII, 3: «Et cum audisset de Jesu, misit ad eum seniores Judaeorum, rogans eum, ut veniret et salvaret servum ejus.» Est hic secunda antilogia; Lucas enim ait: «rogans eum, ut veniret;» Matthaeus vero, imo et Lucas, VII, subdit eum contrarium dixisse, scilicet: «Domine, non sum dignus ut intres sub tectum meum; sed tantum dic verbo (id est jube, absens) et sanabitur puer meus.» Respondetur, to «rogans» et «misit», quatenus refertur ad veniret, pertinere ad Judaeos Centurionis legatos, qui minoris erant fidei et humilitatis, quam ipse Centurio: hic enim solum petebat ut Christus sanaret puerum; Judaei vero de suo addiderunt, ut veniret, et veniendo tangendoque sanaret eum. Misit ergo seniores ad Christum rogans per se, ut sanaret; per seniores vero, ut veniret. Quod enim legatus dicit, hoc censetur dicere is qui legatum misit. Lucas igitur, more suo (ut patet, cap. XIX), brevitatis studio convolvit dicta factaque Centurionis et Judaeorum, quae proinde respective explicanda sunt, ut quaedam a Judaeis, quaedam a Centurione dicta sint. Vult enim Lucas dicere, quod seniores Judaeorum missi a centurione dixerint Christo: Centurio rogat te, ut venias et sanes puerum ejus; ubi addunt ex suo to ut venias, putantes id decere, idque tacite cupere Centurionem. Quod ergo subdit Lucas: «At illi, cum venissent ad Jesum, rogabant eum sollicite, dicentes ei,» etc., significat eos suam hanc petitionem, ut veniret et sanaret puerum, instanter ursisse, allegantes: «Quia dignus est, ut hoc ei praestes,» quae verba plane significant petitionem seniorum fuisse illam quae praecessit, quam ob brevitatem Lucas convolvit, dicens: «Rogans, ut veniret et salvaret servum ejus.» Illis igitur verbis simul missionem Centurionis et ejus petitionem, aeque ac seniorum, licet postea factam, per anticipationem complexus est: unde eam non iterat, nec uti reipsa facta est enarrat. Aliter respondent nonnulli, scilicet Centurionem, cum audisset Judaeos, per eos rogasse Christum ut veniret, et veniens sanaret puerum; sed post Judaeorum abitum ad Christum, illuminatum a Deo, crescente fide et humilitate, poenituisse, ac optasse dixisseque, ut Christus non veniret, sed absens curaret puerum. Sed tunc dicendum est Centurionem esse mentitum, cum, ut ait Lucas, vers. 7, per Judaeos legatos prius a se missos dixit: «Propter quod et meipsum non sum dignum arbitratus, ut venirem ad te.» Si enim ipse putabat se dignum, ut Christus veniret ad se, multo magis putabat se dignum, ut veniret adiretque Christum. Rursum dicendum est eum non credidisse Christum esse Deum; Deo enim non fuisset ausus mentiri, utpote quem mendacii conscium sciret. Denique Centurio prius misit seniores Judaeorum ad Christum honoris causa, quia ipse, utpote Gentilis, aestimabat se indignum conspectu et alloquio Jesu; Judaei enim, Gentiles, utpote idololatras, aestimabant viles et impuros quasi canes, ut patet Matth. XV, 26.
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7. ET AIT ILLI JESUS: EGO VENIAM, ET CURABO EUM. — Nota promptum Christi animum ad benefaciendum et sanandum paralyticum, quo plus offert Centurioni quam ipse petierat; sed nimirum volebat hac oblatione e pectore Centurionis elicere fidem et reverentiam, quae mox ab ipso prosiliit. Dixit Christus, et fecit; unde Lucas VII, 6, ait: «Jesus autem ibat cum illis.»
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8. ET RESPONDENS CENTURIO AIT: DOMINE, NON SUM DIGNUS UT INTRES SUB TECTUM MEUM (in domum meam); SED TANTUM DIC VERBO, ET SANABITUR PUER MEUS. — Dixit hoc primo Centurio per amicos Christo, cum Christus jam ad domum ejus accederet, ut ait Lucas, VII, 6; deinde ipse accurrens ad Christum venientem, idem per se dixit, et protestatus est, ut ait hic S. Matthaeus: urbanitas enim et civilitas id omnino exigebat ut ipse personaliter Christo occurreret, ipsumque venientem et jam vicinum exciperet; «Dic verbo,» id est sermone, q. d. Non est opus ut praesens tangas servum meum, sed absens jube duntaxat, et mox sanabitur. Credidit ergo Centurio Christum esse Deum, qui ubique quasi praesens imperat et operatur quodlibet, aut certe Christum eximium esse Prophetam Deo charissimum, puta Messiam Judaeis promissum, qui nomine Dei in Judaea rebus omnibus ad libitum imperaret: «Quoniam ipse dixit, et facta sunt, ipse mandavit, et creata sunt» (Ps. XXXII, 9).
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9. NAM ET EGO HOMO SUM SUB POTESTATE CONSTITUTUS, HABENS SUB ME MILITES, ET DICO HUIC: VADE, ET VADIT; ET ALIO (alii, alteri; sic alio pro alii usurpat Plautus): VENI, ET VENIT; ET SERVO MEO: FAC HOC, ET FACIT. — «Sub potestate,» id est in potestate, in regimine, in magistratu «sum constitutus,» puta sum Centurio, imperans centum militibus. Ita Auctor Imperfecti, qui a pari tendit hic argumentum Centurionis, q. d. Si ergo parvam habens potestatem in paucos milites, illis ad nutum impero; quanto magis tu, o Christe, qui plenam omnium habes potestatem, morbis imperabis? Verum to sub potestate proprie hic accipi liquet ex Graeco, qui habet: ὑπὸ τὴν ἐξουσίαν, et ex eo quod subdit: ἔχων ἐπ᾽ ἐμαυτὸν στρατιώτας, id est habens sub me milites. Ergo, sicut Centurio vere et proprie habebat sub se milites sibi subditos, sic vicissim ipse erat sub potestate altiori sui Tribuni, vel Caesaris Romani, scilicet Tiberii. Ita S. Chrysostomus, Leontius, Glossa, Maldonatus, Jansenius, Franciscus Lucas et alii. Est argumentum a minori ad majus, q. d. Si ego, licet sub potestate Caesaris constitutus, impero tamen ad libitum militibus mihi subditis, «et dico huic: Vade, et vadit, et alio: Veni, et venit;» quanto magis tu, o Christe, qui sub nullius es potestate, sed Deus es omnipotens, omnium Dominus, poteris imperio tuo facere, ut absens dicas jubeasque morbo (paralysi servi mei): Abi, illico abibit; si idem dicas: Veni, illico veniet: morbi enim sunt quasi milites et satellites tui, quos ad nutum in reos immittis, et a poenitentibus supplicibusque revocas. Ita S. Augustinus, serm. 6 De Verbis Domini secundum Matthaeum: «Si ego, inquit, homo sub potestate jubendi habeo potestatem, quid tu non possis, cui omnes serviunt potestates?» Ponderat S. Hieronymus Centurionis «fidem, in eo quod credidit, inquit, ex Gentibus paralyticum a Salvatore posse sanari; humilitatem, quod se judicavit indignum, cujus tectum Dominus intraret; prudentiam, quod intra corporis tegmen divinitatem latentem videret, sciens non id sibi profuturum, quod etiam ab incredulis videbatur, sed id quod latebat intrinsecus.» Moraliter: si vis esse in potestate, disce esse sub potestate; si vis imperare, disce prius imperanti obedire. Audi S. Bernardum, epist. 42: «Ut secure praeesse possitis, subesse et vos, sicut debetis, non dedignemini; dedignatio quippe subjectionis, praelationis reddit indignum: videant in vobis subditi, quod redhibeant.» Proponit ipsum exemplum Centurionis: «Dicturus quippe: habens sub me milites praemisit: homo sum sub potestate, nam quisquis subinferat, suspectam non habemus jactantiam. Praemissa siquidem est humilitas, ne altitudo praecipitet.» Nec enim locum invenit arrogantia, ubi tam clarum humilitatis insigne praecessit. Quia non confessus est de subjectione, jure ex praelatione meruit honorari. Non erubuit super se potestatem, et ideo dignus, qui haberet et sub se milites. Dedit prius honorem praepositis, ut jam a subditis juste reciperet. Sic symbolice: si anima velit imperare corpori, prius se subdat Deo; quod si illi rebellet, sentiet et sibi corpus rebelle, uti sensit Adam violans praeceptum Dei de non comedendo pomo vetito. Sic poena superbiae et inobedientiae est lapsus carnis et luxuria.
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10. AUDIENS AUTEM JESUS, MIRATUS EST — tantam scilicet fidem, humilitatem, reverentiam et devotionem Centurionis, qui non erat Judaeus, sed Gentilis. Unde Origenes: «Attende, ait, quantum sit, aut quale, quod Deus unigenitus miratur. Aurum, divitiae, regna, principatus in conspectu ejus sunt tanquam umbra, vel flos decidens. Nil ergo horum in conspectu Dei mirabile est, quasi magnum, vel pretiosum, sed tantum fides; hanc miratur honorificans, hanc acceptabilem sibi aestimat.» Quaeres, an in Christo vere fuerit admiratio? Suppono ex communi Theologorum sententia in Christo, praeter divinam scientiam quam habebat, qua Deus, triplicem fuisse scientiam, qua homo erat: Primo, beatificam, per quam Dei essentiam intuebatur, eaque fruens beabatur. Secundo, infusam, qua per species animae suae a Deo inditas ab ipso conceptionis suae instanti omnia cognoscebat. Tertio, experimentalem, qua illa quae faciebat per scientiam infusam, quotidie per experientiam videbat, audiebat et sentiebat. Respondeo ergo, in Christo proprie et absolute non fuit admiratio, quae scilicet ex imo corde ejusque fundo manaret. Ratio est, quia admiratio oritur et fit in nobis ex eo quod aliquid novi, insoliti et incogniti videamus vel audiamus; Christus autem per scientiam infusam, jam omnia, antequam fierent, cognoscebat: unde nil ei, utpote omniscio, erat novum, incognitum vel inopinatum et admirabile. Excitavit tamen Christus in se per scientiam experimentalem, cum aliquid magni et novi experiretur, aliquem quasi superficialem actum interiorem et gestum exteriorem admirationis, ut alios idem admirari doceret. Ita S. Augustinus; quem audi, lib. De Genesi contra Manichaeos, cap. VIII: «Quis autem in illo fecerat illam fidem, nisi ipse qui admirabatur? quod si et alius eam fecisset, ut quid miraretur qui praescius erat? Quod ergo miratur Dominus, nobis mirandum esse significat, quibus adhuc opus est sic moveri: omnes enim tales motus ejus non perturbati animi signa sunt, sed docentis magisterium.» Sic et S. Thomas, III p., Quaest. XV, art. 8. Hinc sapiens nihil miratur. Et Cyrus, rex Persarum, docebat suos nil mirari, quod Rex altior sit et superior omni re mundi. Qui cum S. Paulo conversatur in coelo, nil miratur in terra. Praeclare S. Cyprianus, tract. De Spectaculis: «Nunquam,» ait, «humana opera mirabitur, quisquis se cognoverit filium Dei. Dejicit se de culmine generositatis suae, qui admirari aliquid post Deum potest.» Et sequentibus se dixit: Non inveni tantam fidem in Israel. — Arabicus: in uno ex Israel; Graece est nervosius: nec in Israel tantam fidem inveni, quantam in Centurione Gentili; intellige, non inveni, scilicet in communi populo a tempore praedicationis meae: nam major sine dubio erat fides in beata Virgine, Abraham, Moyse, Joanne Baptista, etc.; aut, ut Chrysostomus, non inveni tantam, scilicet proportionabiliter, quia hic erat Ethnicus et Centurio, caeteri erant Israelitae et fideles: unde eadem fides in illo magis erat mira et miranda, quam in hisce. Idem Chrysostomus praefert fidem Centurionis fidei Apostolorum, quam habuerunt initio vocationis; Origenes vero, fidei Marthae et Mariae Magdalenae. Audi S. Chrysostomum: «Credidit Andreas, sed Joanne dicente: Ecce Agnus Dei; credidit Petrus, sed evangelizante sibi Andrea; credidit Philippus, sed legendo Scripturas; et Nathanael prius signum divinitatis accepit, et sic fidei confessionem obtulit.» Audi et Origenem: «Jairus, Israelis princeps, pro filia sua petens, non dixit: Dic verbo, sed veni velociter. Nicodemus de fidei sacramento audiens, ait: Quomodo hoc potest fieri? Maria et Martha dicunt: Domine, si fuisses hic, frater meus non fuisset mortuus, quasi dubitantes quod ubique posset adesse Dei potentia.»
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11. DICO AUTEM VOBIS, QUOD MULTI AB ORIENTE ET OCCIDENTE VENIENT, ET RECUMBENT CUM ABRAHAM, ET ISAAC, ET JACOB, IN REGNO COELORUM. — «Ab Oriente et Occidente,» id est ab extremis Gentium regionibus. Occasione enim Centurionis, qui erat Gentilis, praedicit Gentium (quarum primitiae erat hic Centurio) vocationem et Judaeorum reprobationem. Alludit ad Isaiae XLIII, 5 et seq., ubi a quatuor mundi plagis praedicitur Gentium vocatio, gratia et gloria. «Recumbent,» id est requiescent, ait S. Hilarius et Euthymius. Verum Graece est ἀνακλιθήσονται, id est discumbent, quasi in triclinio accumbent, quasi convivae epulabuntur in opiparo convivio: huic enim regnum coelorum, ac coelestis gloria et felicitas Christi et sanctorum saepe comparatur, ob summam quietem, laetitiam, securitatem et satietatem. Alludit ad illud, in Psalm. XVI, 15: «Satiabor, cum apparuerit gloria tua.» Et Psal. XXXV, 9: «Inebriabuntur ab ubertate domus tuae; et torrente voluptatis tuae potabis eos.» Hoc coeleste convivium quasi nuptiale Agni, id est Christi, graphice depingit S. Joannes, Apocal. XIX, 7 et seq., ac Christus, Lucae XXII, 22. Cum Abraham, et Isaac, et Jacob. — Hi tres prae aliis sanctis Patriarchis et Prophetis hic et alibi nominantur, et celebrantur. Primo, quia hi tres fuere primi Patres et Patriarchae Judaeorum, ad hoc singulariter electi et selecti a Deo. Secundo, quia hi erant capita Reipublicae et Ecclesiae Dei. Tertio, quia hi singularia dedere fidei et religionis exempla. Quarto, quia hi tres promissionis de terra Canaan a posteris possidenda, in typum regni coelestis eisdem eorumque asseclis promissi, fuere haeredes. Unde et Deus se vocat Deum Abraham, Isaac et Jacob, eorumque nomine apud Judaeos gloriabatur.
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12. FILII AUTEM REGNI EJICIENTUR IN TENEBRAS EXTERIORES: IBI ERIT FLETUS ET STRIDOR DENTIUM. — «Filii regni,» id est destinati ad regnum et vocati Israelitae; quia hi prognati erant ex Abraham, Isaac et Jacob, quibus et quorum semini Deus promiserat regnum uti terrenum Judaeae, sic et spirituale aeternae gloriae in coelis. Simili Hebraismo vocantur filii mortis, gehennae et resurrectionis, qui ad mortem et gehennam committuntur, aut ad resurrectionem promissam a Deo destinati et deputati sunt. Moraliter: si filius regni es, fac opera regni, fac opera digna coelo, vive ut Angelus. Sic enim Christus dixit Judaeis: «Si filii Abrahae estis, opera Abrahae facite» (Joan. VIII). In tenebras exteriores — gehennae. Persistit in metaphora convivii in regno coelesti, ideoque lucidissimi; circa quod nota plerosque veterum non prandisse, aut non nisi parce et tenuiter per modum jentaculi, sed coenasse duntaxat, tumque se exsatiasse et exhilarasse; ideoque convivia non in prandio, sed in coena celebrasse, idque otii et libertatis causa, et ut diem, ut ait Horatius, lib. I, Ode 1, non frangerent, sed totum negotiis darent, atque inde triclinia dicta sunt coenacula. De Hebraeis id liquet ex S. Scriptura, ubi passim fit mentio coenae et coenaculi, raro prandii, ut patet in coena Darii, III Esdrae II, 1; Holophernis, Judith XII, 10; Herodis, Marci VI, 21; Marthae, Joan. XIII, 2, et I Corinth. XI, 20. De Essenis idem docet Philo, lib. XXI De Vita contemplativa; imo prandii in veteri Testamento nulla est mentio, nisi apud Tobiam, II, 4, et Danielem, XIII, 43, et Estherem, cum Judaei adducti in Assyriam et Babylonem, ibi inter Gentes degerent, earumque more comederent. Excipio unum Jeroboam, regem Israel, qui Prophetam sibi manum restituentem, invitavit ad prandium, III Regum XIII, 7. Sed rex hic fuit idololatra, et auctor aurificesque vitulorum aureorum, quos coluerunt Israelitae. Unde non mirum, si gulosior prandia celebrarit. Nimirum comedere aestimabant rem animalem et vilem, ideoque indignam luce et dignam tenebris; unde de ea erubescebant, cavebantque ne sol eos comedentes aspiceret. Quia ergo olim non prandebant in meridie, sed coenabant vespere et noctu, idcirco copioso utebantur lumine: unde Lucretius, lib. II: «Lumina nocturnis epulis ut suppeditentur.» Sic et Horatius, lib. III, Ode 2. In coenaculis ergo et conviviis lux erat, extra ea vero erant tenebrae quae proinde hic vocantur exteriores, quia extra convivium sitae. Graece enim non est ἔσχατος, id est extremas, sed ἐξώτερος, id est externas caligo, quae scilicet exterius et extra convivii locum reperitur. Unde Lucas, XIII, 28, habet: «Videbitis vos expelli foras.» Sensus ergo est, q. d. Filii regni, id est Judaei, ex Patribus Abraham, Isaac et Jacob destinati ad regnum coeleste, ob suam perfidiam, qua in Christum credere noluerant, a regno epulisque coelestis expellentur in gehennae tenebras exteriores, Graece ἐξωτέρας, id est a luce coelestis convivii regnique extorres, alienissimos et remotissimos, nimirum profundissimas et obscurissimas. Gehenna enim est in centro terrae, quod a superficie terrae distat tribus millibus milliarium et amplius: quare tanta terrae opacitas magnas causat in gehenna tenebras. Id ita esse patet: Primo, ex eo quod Hebr. חיצון chitson, quod hic est in Matthaeo, dicatur a radice chuts, sicut Graecum ἐξώτερος ab ἔξω, id est exterior ab extra; quia scilicet hae tenebrae sunt extra regnum et convivium coeleste, in quo epulantur et regnant beati quasi filii lucis. Secundo, quia simili modo Christus, cap. XXII, 13, servum non habentem vestem nuptialem ejecit e convivio in tenebras exteriores. Tertio, quia pari ratione ait Joannes de gehenna et damnatis, Apocal. XIV, 20: «Calcatus est lacus extra civitatem, et exivit sanguis de lacu usque ad fraenos equorum per stadia mille sexcenta.» Nam post diem judicii duo tantum erunt loca hominum, scilicet coelum pro electis et beatis, ac gehenna, sive lacus et tartarus pro reprobis et damnatis: quare qui a coelo, ubi erit civitas regni et convivii lucidissima, excludentur, hi extra illud relegabuntur in lacum et tartarum obscurissimum. Et hoc est quod ait Luc., XIII, 28: «Cum videritis Abraham, etc., in regno Dei, vos autem expelli foras.» Et vers. 25: «Cum intraverit paterfamilias et clauserit ostium, incipietis foris stare.» Et Christus, Joan. VI, 37: «Eum, qui venit ad me, non ejiciam foras.» Et XV, 6: «Mittetur foras sicut palmes, et arescet, et colligent eum, et in ignem mittent, et ardet.» Et Apocal. III, 12: «Qui vicerit, faciam illum columnam in templo Dei mei, et foras non egredietur amplius.» Et XI, 2: «Atrium autem, etc., ejice foras.» Et XXII, 15: «Foris canes et venefici.» Ita S. Hieronymus. Quare minus recte Cajetanus censet tenebras exteriores opponi interioribus quae animum obscurant: exteriores ergo esse sensibiles, quae lucem sensibilem excludunt; interiores vero esse spirituales, quae luce interna mentem spoliant. Porro exterior, licet sit comparativus, tamen vicem habet positivi, quia positivo caret, aut potius superlativi, ut vult Jansenius; exterior ergo, id est extimus, extra domum vel locum longe positus. Tenebrae igitur exteriores sunt tenebrae a coelo et luce remotissimae, tartareae, profundissimae. Magna enim erit poena damnatis coelo, id est consortio Dei, Angelorum et Beatorum excludi, cum diabolis in tenebrosum gehennae ergastulum, imo tartarum, quae a Theologis vocatur poena damni, et aequiparatur, imo a multis praeponitur, quasi gravior et acerbior, poenae sensus, puta igni et combustioni, quae tamen hic per tenebras exteriores quoque intelligitur. Denique regnum coelorum, qui est locus Beatorum lucidissimus et felicissimus, vocatur convivium, quia plenum omni voluptate et gaudio omnibusque deliciis, quibus perpetim quasi epulantur Sancti. Per tenebras enim exteriores denotat carcerem inferni ejusque tormenta, per synecdochen et metonymiam, quia ibi ignis uti ferventissimus, ita et fumosissimus ac tenebrosissimus, damnatos torquet, teste S. Basilio in priori Exposit. Psal. XXVIII, atque ad hoc tantum lucet ignis ille, ut damnati suas poenas suorumque sociorum videant et augeant, uti docet S. Gregorius, lib. IX Moral., cap. XLVI sive LXVI. Denique per tenebras hic accipe tum corporales, tum spirituales. Unde S. Augustinus, in Psal. VI, per tenebras has accipit caecitatem mentis, ex judicio practico in damnatis falsissimo et perversissimo, atque ex summo Dei vindicis odio manante, indeque consequentem obstinationem et impoenitentiam. Damnati enim ex odio et rabie in Deum, eo quod eos adeo cruciet in gehenna, judicant Deum, virtutes omniaque quae Deus amat, sibi esse odienda; unde nil nisi malum amare possunt ex summa in Deum rabie ac salutis suae desperatione. Ibi erit fletus et stridor dentium. — Hac phrasi significatur summus damnatorum in gehenna cruciatus, scilicet: per fletum, summus dolor; per stridorem, summus horror; qui enim horrende torquentur et cruciantur, hi oculis flent, voce ejulant, dentibus strident. Quaeres primo, an vere damnati in gehenna, resumpto in die judicii corpore, flebunt et lacrymas fundent? Affirmat Maldonatus; melius alii negant: tum quia ignis gehennae ardentissimus lacrymas omnes, si quae essent, cohiberet et illico desiccaret; tum quia ad aeternas has lacrymas per omnia saecula duraturas infinita flumina non sufficerent; tum quia eadem semper corpora sine nutrimento, mutatione et excretione faecium vel lacrymarum, in aeterno igne a Deo integra conservabuntur; alioqui enim sensim totum corpus, imo infinita corpora in lacrymas resolvi deberent. Per fletum ergo et lacrymas hic catachrestice accipe singultus, gemitus, ejulatus, omnesque complorantium gestus et lamenta, quae fletui conjungi solent. Quaeres secundo, an in gehenna vere erit stridor, quo damnati dentibus strideant? Respondetur affirmative: stridor enim hic oritur ex acerbitate et horrore poenarum; qui enim in equuleo torquentur, dentibus strident, eosque inter se collidunt. Addunt aliqui in gehenna esse stridorem ex summo frigore, ex eo enim proprie oritur stridor dentium; licet enim Jansenius et alii, in gehenna censeant esse solum summumque ignem, ideoque negent ibi esse frigus; tamen multi contrarium opinantur, scilicet, ibi quoque esse summum frigus, illoque cruciari et uri damnatos, juxta illud Job XXIV, 19: «Ad nimium calorem transeat ab aquis nivium.» Ita Philippus presbyter, Beda, Lyranus et D. Thomas ibidem, ac S. Augustinus, lib. De Triplici habitac., cap. II; et S. Hieronymus, in cap. X S. Matth., qui ait: «triplicem esse gehennam, nimii ignis et frigoris, in Job XXIV, 16, plenissime legimus,» quasi ideo dicatur gehenna ignis, quod sit et gehenna frigoris. Sed hac de re plura in Job XXIV, 43.
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13. ET DIXIT JESUS CENTURIONI: VADE, ET SICUT CREDIDISTI (Arab., secundum fidem tuam) FIAT TIBI. ET SANATUS EST PUER IN ILLA HORA — eodem momento, quo Jesus dixit fiat. «Vade,» id est redi laetus et alacer domum tuam. Est particula annuentis et concedentis id quod petitur; unde sequitur: «Et sicut credidisti, fiat tibi:» Credidisti me absentem solo verbo posse servum tuum curare, curetur ergo absens verbo meo fiat. Hinc videtur quod Christus non sit ingressus domum Centurionis, nec servum ejus tetigerit, aut allocutus sit, sed in loco ubi ei occurrit Centurio, dicens: «Domine, non sum dignus, etc.; sed tantum dic verbo, et sanabitur puer meus,» illico eum curavit, ut eum in fide confirmaret, seseque Messiam, imo Deum esse ostenderet, nimirum: magna fides magna meretur, magna fiducia magna impetrat; quantum a Deo speras, tantum obtinebis. Unde S. Bernardus, serm. 15 in Psal. Qui habitat, illud Dei ad Josue, cap. 1, promissum: «Omnem locum quem calcaverit vestigium pedis vestri, vester erit,» tropologice explicans, ait: «Sperate in Deo, omnis congregatio populi; quemcumque enim locum calcaverit pes vester, vester erit: pes vester utique spes vestra est, et quantumcumque illa processerit, obtinebit, si tamen in Deum tota figatur, ut firma sit et non titubet;» quia Deus cum sit liberalissimus, ac fiducia, quam in eo collocamus, valde honoretur, non patitur se fiducia nostra vinci, sed eam superare destinat. Unde illud ejusdem S. Bernardi, serm. 3 De Annunt.: «Sola spes apud te (Domine) miserationis obtinet locum, nec oleum misericordiae nisi in vase fiduciae ponis.» Tropologice: a Centurione discant heri, quantam servis curam impendere, quantoque pretio eos habere debeant; illi enim hic servus erat pretiosus, ut ait Lucas, ideoque Christum tanto seniorum et amicorum impendio ad eum curandum evocavit: sic vicissim servi heris majori studio, amore et reverentia obsequentur. Audi Ecclesiasticum XXXIII, 31: «Si est tibi servus fidelis, sit tibi quasi anima tua, quasi fratrem sic eum tracta.» Vide ibi dicta. Sapienter Seneca, licet gentilis, epist. 47: «Servi, inquit, sunt? sed homines. Servi sunt? imo contubernales. Servi sunt? imo homines amici. Servi sunt? imo conservi, si cogitaveris tantum idem in utroque licere fortunae.» Deinde subdit exempla servorum, qui bene ab heris habiti pro eis «parati erant porrigere cervicem et periculum imminens in caput suum avertere.» Quare falsum est quod jactatur vulgo: «totidem esse hostes, quot servos.» Nam non habemus illos hostes, inquit, sed facimus inhumaniter eos tractando. Quare quilibet herus superior et praelatus id faciat suis servis et subditis, quod hic Centurio fecit famulo suo, praesertim ut eos ad Christum magis a morbis animae quam corporis, sanandos adducat. Mystice: Centurio est quilibet homo, qui suis membris, sensibus, viribus et potentiis quasi militibus praeest, ut militent et serviant Deo. «Militia enim est vita hominis super terram» (Job VII). Quare si quis in eo sensus vel appetitus languet, et paralysi gulae, acediae, luxuriae, superbiae, etc., laboret, adeat, invocetque Jesum cum humilitate et fiducia per amicorum, id est Sanctorum intercessionem, nec desistat, donec illi sanitatem impetret.
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14. ET CUM VENISSET IN DOMUM PETRI, VIDIT SOCRUM EJUS JACENTEM ET FEBRICITANTEM. — Est hysterologia sive inversus ordo. Hoc enim miraculum et caetera Christi gesta, quae deinceps narrat Matthaeus usque ad finem capitis noni, contigerunt ante curationem leprosi et servi Centurionis, imo ante ascensum et sermonem Christi in monte, ut colligitur ex Marco I, 22 et 29, ac Luca IV, 32 et 38, atque ex ipso Matthaeo: sermo enim Christi in monte habitus fuit coram duodecim Apostolis, ac consequenter coram ipso S. Matthaeo, qui tamen suam vocationem post haec describit, cap. IX, 9. Nimirum voluit Matthaeus initio praedicationis Christi breviarium conscribere doctrinae editum a Christo in monte, ac deinde miracula, quibus eamdem Christus tam ante sermonem, quam post eum confirmavit, ordine pertexere. Quia hoc miraculum curationis socrus Petri contigit Capharnaum, ubi et contigit curatio leprosi et servi Centurionis, Matthaeus ergo hic illud post Sermonem Montanum ordine narrationis collocat.
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20. ET DIXIT EI JESUS: VULPES FOVEAS (Graece φωλεούς, id est cavernas, speluncas) HABENT, ET VOLUCRES COELI NIDOS (Graece κατασκηνώσεις, id est umbracula ex ramis et frondibus arborum contexta. S. Cyprianus, lib. I Ad Quirinum, cap. XI, et S. Augustinus, lib. XXII Contra Faustum, cap. XLVIII, vertunt diversoria), FILIUS AUTEM HOMINIS NON HABET UBI CAPUT RECLINET. — q. d. Vilia, inutilia et noxia animalia, uti sunt vulpes et aves, praesertim rapaces, habent suos nidos; at Filius hominis, id est ego natus ex virgine et factus homo, nil habeo proprii, ne pulvinar quidem, aut lectum, vel scamnum, in quo fessum caput corpusque reclinem: me ergo ditiores sunt vulpes et aves, ac plus commoditatis habent quam habeam ego. Putas me commode lauteque vivere, falleris; nam ego ne quidem tantum habeo proprii, quantum aves et vulpes, quae parvas et pauperrimas habent domos ad quiescendum, suos catulos vel pullos educandum. Detegit latens avaritiae ulcus in Scriba, q. d. Tu cupis me sequi, quia vides me populo esse gratum ob sanitates et beneficia quae ei confero. Unde speras te in mei sequela posse rem tuam augere et multa bona corradere, quasi ego ex Evangelio me meosque locupletem, sed erras; quia ego velut perfectionis magister, pauper sum et paupertatis studiosus, talesque volo esse meos discipulos, ut expediti a cura rerum temporalium, toti vacent mihi et Deo, ac praedicationi, in qua satagant verbo et exemplo omnes ad coelestia ipsumque coelum traducere. Quod audiens, siluit, ac spe sua frustratus, ab oculis Christi se subduxit, ut tacito hic innuit Matthaeus. Simili modo Christus filiis Zebedaei per matrem primas in regno suo petentibus, respondit, propinavitque suum calicem passionis et martyrii: «Potestis, inquit, bibere calicem, quem ego bibiturus sum?» (Matth. XX, 22). Ita S. Hilarius, Theophylactus, Euthymius et S. Hieronymus: «Quid,» inquit Hieronymus, «me propter divitias et saeculi lucra sequi vis, cum nec hospitiolum habeam?» Et S. Augustinus, De Verbis Domini: «Elatus, ait, et dolosus non me sequeris.» Idem S. Augustinus, De Quaest. Evang., Quaest. V: «Intelligitur,» inquit, «hic miraculis motus, Christum ob jactantiam sequi voluisse, quam significant aves, et discipuli obsequium finxisse, quae fictio vulpis nomine significata est.» Et Interlinearis: «Elatio,» ait, «nidum fecit cor tuum.» Hac Christi sententia S. Hieronymus, epist. I ad Heliodorum, eum ad suam in Syria eremum invitans, exstimulat: «Filius hominis,» inquit, «non habet ubi caput reclinet, et tu amplas porticus et ingentia tectorum spatia metiris? Haereditatem exspectans saeculi, Christi cohaeres esse non poteris.» Et paulo ante: «Cur timido animo christianus es? Respice a Petro relictum rete; respice surgentem de telonio publicanum statim apostolum, etc. Servus Christi nihil praeter Christum habet.» Hoc Christi exemplum imitentur religiosi, per professionem paupertatis Deo se unientes et ab ejus providentia alimoniam exspectantes. Unde commendans S. Franciscus ad eam suos exhortans, ne erubescerent mendicare: «Nolite,» inquit, «verecundari petere eleemosynam, quia Dominus pro nobis fecit se pauperem in hoc mundo, cujus exemplo elegimus viam verissimae paupertatis. Si enim ipsius amore viam paupertatis elegimus, non debemus confundi stipem mendicare: arrham coelestis haereditatis erubescere, nequaquam convenit regni coelorum haeredibus. Haec est enim haereditas nostra, quam acquisivit et reliquit nobis Dominus Jesus Christus, et omnibus qui suo exemplo vivere volunt in sancta paupertate.» Addebat petentes stipem plura offerre dantibus quam ab iis reciperent: «Quoniam,» inquit, «offertis eis amorem Dei, dicentes: Amore Domini Dei faciatis nobis eleemosynam, cujus comparatione nihil est coelum et terra.» Et rursum: «Evangelica haec paupertas,» ait, «nostri ordinis est fundamentum, ut ipsius firmitate firmetur et eversione funditus evertatur. Quantum itaque fratres declinabunt a paupertate, tantum mundus declinabit ab eis, ac quaerent et non invenient. Si dominam meam paupertatem complexi fuerint, mundus eos nutriet, quia mundo dati sunt ad salutem: debent enim ipsi mundo bonum exemplum, debet eis mundus provisionem necessitatum; quando autem ipsi refraxerint bonum exemplum fide mentita, retrahet mundus manum justa censura.» Ita Annales Franciscanorum. Ex hoc ergo loco refellitur haeresis damnantium voluntariam paupertatem, quam profitentur religiosi, cujus auctor fuit quidam Desiderius Longobardus, tempore Alexandri IV Pontificis, et alius eodem tempore dictus Guilielmus de S. Amore, quos valide confutarunt S. Thomas et S. Bonaventura. Perperam tamen ex adverso ex hoc eodem loco inferebant haeretici, dicti Apostolici, paupertatem hanc omnibus Christianis esse necessariam ad salutem, teste S. Augustino, haeresi 40. Perperam quoque ex eodem concluserunt Valdiani sive Anthropomorphitae, ac Waldenses, sive pauperes de Lugduno et Wicleff, episcopis et sacerdotibus non licere habere possessiones, sed eos debere ex eleemosynis solis vivere, quia ex eis vixit Christus; Christus enim hoc fecit et consuluit ut perfectius, non autem praecepit ut necessarium ad salutem. Unde hic error multis decretis et conciliis refutatur. Rursum ex hoc loco patet paupertatem ejusque vim et medullam in eo consistere, ut quis nil habeat proprii, nec ulli rei quasi propriae afficiatur; sed affectum ab omni re propria liberum soli Deo servet et resignet, cui non repugnat, imo conforme est possidere in communi res ad vitam necessarias. Unde religiosi omnes, praeter Franciscanos, ex decreto Concilii Tridentini, sessione 25, cap. III, possunt habere bona etiam immobilia in communi, ne cogantur mendicare esseque solliciti de victu quotidie conquirendo, neve fidelibus sint graves et onerosi; Christus enim cum Apostolis habuit bona in communi, quorum receptor et dispensator erat Judas, ut patet Joan. XII, 6. Eadem habuere et haberi jussere religionum fundatores sanctissimi et doctissimi, ut S. Augustinus (qui, epistol. 109, jubet monialibus, ut si quid in saeculo habuerint, id in monasterio velint omnibus esse commune); S. Basilius, S. Benedictus, S. Bernardus, S. Bruno et caeteri. Vide S. Thomam, II, II p., Quaest. CLXXXVIII, art. VII, quin et Justinianus Imperator, in Authent. Collat. I, Constit. V, § Illud; et Collat. XI, Constit. IV, § Si qua, edidit legem qua jubet ut eorum bona, qui monachi fiunt, eo ipso ad monasteria pertineant. Tropologice: S. Gregorius, lib. XIX Moral., cap. I: «Vulpes fraudulentae,» inquit, «in specubus abscunduntur et tortuosis anfractibus currunt; aves volatu se sublevant: significantur ergo fraudulenta et elata daemonia in illius corde habitare, nec posse Christi humilitatem in superba mente quiescere.» Et Rabanus: «Haeretici, ut vulpes, versuti; ut volucres, id est maligni spiritus, in Judaeorum cordibus nidos habebant.» Symbolice: S. Bernardus, in Declamat.: «Prudentiam carnis,» ait, «in fovea vulpis; in nido volucris arguit cordis elationem. Prudentia carnis est, qua aliqui abrenuntiantes saeculo, totos sese divino committere nutui formidantes, aliquid sibi reservant, quod totam massam corrumpit.» Tritum est illud S. Basilii ad Senatorem saeculo renuntiantem, sed ea lege, ut aliquid e bonis sibi reservaret: «Senatorem perdidisti, et monachum non effecisti;» quod citat laudatque Cassianus et alii. Filius hominis. — Id est homo ab homine prognatus: ita passim se vocat Christus studio humilitatis, quia ipse, cum esset Deus, pro nobis dignatus est incarnari fierique homo. Sed cujus hominis filius est Christus? Primo, Gentiles per hominem intelligebant Joseph; unde eum ex semine Joseph, non ex Spiritu Sancto genitum natumque esse contendebant, ut testatur S. Justinus, Quaest. LXVI ad Orthodoxos. Verum ex Scriptura et Symbolo constat Christum conceptum esse ex Spiritu Sancto, et natum ex Virgine Maria. Secundo, Theophylactus: «Christus,» ait, «est filius hominis, id est filius B. Mariae virginis et matris suae; homo enim est communis generis, tamque de femina, quam de viro dicitur, aeque ac Graecum ἄνθρωπος. Verum obstat articulus masculinus τοῦ ἀνθρώπου, id est hominis viri.» Tertio, melius alii: Christus, inquiunt, vocatur filius hominis, id est filius Abrahae vel Davidis; his enim promissum est, quod ex eorum posteris nasceretur Messias, sive Christus: unde horum filius in Scriptura vocatur Christus. Quarto, alii: Christus, inquiunt, est filius hominis, id est hominum, puta patriarcharum et regum, ex quibus genealogiam Christi Matthaeus contexuit, cap. I. Quinto et optime, Christus est filius hominis, scilicet Adae, quia ex Adam, aeque ac caeteri homines, prognatus est. Adam enim absolute vocatur homo et parens caeterorum: unde Adam Hebraice idem est quod homo; alludit enim ad Ezechielem, II, 1, ubi Ezechiel, qui fuit Christi typus, vocatur filius hominis, Hebr. בן אדם, id est filius Adae. Unde S. Gregorius Nazianzenus, orat. 4 De Theolog.: «Christus,» ait, «dicitur filius Adam, ut sonant Hebraea, ut se patrem hominem non habere ostendat, sed per Virginem matrem ex Adam usque genus traxisse. Nasci enim voluit ex Adam, ut Adami et posterorum in eo lapsorum peccata repararet.» Unde et S. Augustinus, lib. II De Consensu Evang., cap. I: «Commendat nobis,» inquit, «quid misericorditer dignatus sit esse pro nobis, et velut mysterium commendans admirabilis incarnationis suae, nomen hoc saepius auribus nostris insinuat.» Plus autem significat filius hominis quam homo, quia homo potest creari a solo Deo, uti creatus est Adam; filius autem hominis significat prognatum ex Adam communi parente, ut significetur: Primo, immensa Christi humilitas, qua ex peccatore nasci dignatus est, ejusque miserias et mortem in se suscipere in terreno corpore a sese assumpto. Adam enim dicitur ab Adama; sicut homo ab humo; mortalis a morte. Vide dicta Ezechielis, II, 1. Secundo, mira Christi cum hominibus fraternitas et charitas, qua ex eodem communi omnium parente Adamo nasci voluit in Bethleem, ut fieret hominum omnium frater et consanguineus, utque infime insereretur et uniretur naturae humanae, hominumque coetui per humanam generationem et naturalem ex homine nativitatem, eo modo quo explicui cap. I, 18, juxta illud: «Parvulus natus est nobis, et filius datus est nobis» (Isaiae IX, 6). Filius ergo hominis notat Christi summam mansuetudinem, familiaritatem et demissionem aeque ac amoris blanditias, quibus se hominibus offert quasi filium hominis, ac parvulum parvulis, ut cum eo quasi dulcissimo puerulo, ac suavissimo fraterculo delicientur et suavientur, juxta illud: «Deliciae meae esse cum filiis hominum» (Prov. VIII). Quid times, o homo, accedere ad Jesum? Ecce filius hominis est; quid metuis, o peccator, Dei iram? accurre ad Jesum hominis filium, et factum pro te parvulum; non est in orbe dulcior eo parvulus, non est blandior filiolus; factus est enim filius hominis, ut hominibus se in pretium mortis, aeque ac delicium amoris daret: «Venit enim filius hominis quaerere, et salvum facere quod perierat» (Luc. XIX, 10). Et: «Non venit filius hominis ministrari, sed ministrare, et dare animam suam redemptionem pro multis» (Matth. XX, 28). Filius hominis ergo est nomen proprium, vel potius appropriatum Christo; hoc fuit portentum dignationis, portentum charitatis, portentum saeculorum omnium, quod Filius Dei unigenitus pro hominibus dignatus sit fieri filius hominis, ut cum hominibus conversaretur eosque doceret viam sanctam, ac cruce sua redimeret, salvaret et bearet in coelis: ἄνθρωπος enim (id est homo), ut ait Plato in Cratylo, dicitur quasi ἀναθρῶν ἃ ὄπωπε, id est contemplans quae vidit. Alii quasi ἄνω ῥέπων, id est sursum vergens, scilicet in coelum. Hinc Christus ait de se: «Nemo ascendit ad coelum, nisi qui descendit de coelo, Filius hominis, qui est in coelo» (Joan. III, 13). Ipse ergo vere est ἄνθρωπος, ac suos asseclas pariter facit ἀνθρώπους, qui relicta terra non nisi coelestia spectent et ambiant, juxta illud: «Si consurrexistis cum Christo, quae sursum sunt quaerite» (Coloss. III, 1). Quocirca S. Hieronymus, epistol. 26 ad Pammachium, Patricium romanum, monachi vitam professum, ita ad perseverandum exstimulat: «Quantumcumque te dejeceris, humilior Christo non eris. Esto incedas nudis pedibus, fusca tunica vestiaris, aequeris pauperibus, inopum cellulas dignanter introeas; caecorum oculus sis, manus debilium, pes claudorum; ipse aquam portes, ligna concidas, focum exstruas: ubi vincula? ubi sputa? ubi alapae? ubi flagella? ubi patibulum? ubi mors? Et cum omnia quae dixi feceris, ab Eustochio tua Paulaque vinceris, si non opere, certe sexu.»
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21. ALIUS AUTEM DE DISCIPULIS EJUS AIT ILLI: DOMINE, PERMITTE ME PRIMUM IRE, ET SEPELIRE PATREM MEUM. — Discipulus hic non fuit unus e duodecim Apostolis, sed alius vocatus a Christo ad sui sequelam: supplendum est enim hic ex Luca, cap. IX, Christum eidem prius dixisse: «Sequere me;» ille vocationem Christi non respuit, sed expleta pietate paterni funeris, vult liberior sequi, ait Glossa. Ex responsione ergo discipuli, quam narrat hic Matthaeus, intelligenda et supplenda est interrogatio et vocatio Christi, quam assignat Lucas, juxta Canonem 18. Domine. — Reverenter et obsequenter compellat Christum, vocatque Dominum, quasi ejus servituti se subdere volens, cum prior Scriba audaculus Christum vocavit Magistrum, ut merito ille relictus, hic acceptus sit. Quantum in Scriba mali, tantum in hoc homine boni fuit, ait S. Augustinus, serm. 2 De Verbis Domini. Permitte me primum ire, et sepelire patrem. — Theophylactus, in cap. IX Lucae, et ex eo Franciscus Lucas, putant adhuc patrem fuisse vivum, q. d. Permitte me manere apud patrem jam senem ejusque senectuti inservire, donec moriatur, tunc pietatis officio perfunctus, sequar te. Longiores ergo petiit inducias. Planius et praecisius S. Chrysostomus et alii censent patrem fuisse mortuum: non enim sepelitur, nisi mortuus; opportune ergo et suavissime eum vocavit Christus, q. d. Mortuus est jam pater tuus, sequere me: ego ero tibi pater longe melior: ille tua, tu mea indiges opera; ille vitam carnalem tibi dedit, ego dabo tibi spiritualem et aeternam; ille te similem sibi in corpore formavit, ego te similem mei in anima, puta in gratia et gloria efficiam; faciam enim te mei Evangelii praedicatorem et apostolum. Clemens Alexandrinus, lib. III Stromat., cap. 14, opinatur Philippum, postea apostolum, fuisse illum cui Christus dixit: «Dimitte mortuos sepelire mortuos suos.» Verum obstare videtur, quod jam pridem Philippus vocatus erat a Christo, eumque sequebatur, ut patet Joan. I, 43; nisi dicas Philippum jam ante secutum fuisse Christum, sed cum audisset patrem suum vita functum, eum sepeliendi facultatem a Christo petiisse, sed non impetrasse; unde et hic vocatur discipulus: «Alius,» inquit, «de discipulis ejus ait illi: Domine, permitte me primum ire et sepelire patrem,» ut eo sepulto plane tibi adhaeream et per omnia constanter te sequar, idque satis est verisimile, praesertim quia Clemens idipsum pro certo habet.
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22. JESUS AUTEM AIT ILLI: SEQUERE ME, ET DIMITTE MORTUOS SEPELIRE MORTUOS SUOS. — Iterato vocat eum Jesus, iterans illud sequere me, scilicet ante excusationem ejus et post illam, quia efficaciter volebat eum sibi discipulum: unde impedimentum ab illo objectum discutit, vetatque redire ad patrem sepeliendum; sed ita ut causas suae vetationis justissimas alleget, quibus vocatum erudiat, soletur et animet ad vocationem illico sequendam, ait ergo: «Dimitte mortuos sepelire mortuos suos;» ubi nota Christum non damnare sepulturam mortuorum, quod est opus misericordiae laudatum in Tobia, sed velle docere Deo vocanti statim esse obediendum: scit enim Deus impedimenta nostra, ac dum eum iis nos vocat, vult nos illa abrumpere, ac gratiam opemque suam ad id faciendum tacite promittit et spondet; quare jubet sequelam et vocationem Dei praeferendam esse sepulturae, etiam parentum, id est divina humanis, pietatem naturae, Deum homini. Ludit Christus in voce mortuos: prius enim mortuos spiritualiter, puta infideles et fide gratiaque Dei destitutos significat, ait S. Chrysostomus, Hieronymus et Augustinus, in Quaest. VI in Matthaeum; posterius mortuos corporaliter intelligit: sicut enim corpus ab anima separatum est mortuum, sic anima a Deo separata est mortua; sicut enim corporis vita est anima, sic animae vita est Deus, ait S. Augustinus. Sensus ergo est, quasi dicat: Sine mortuos, id est infideles (id est Judaeos fidem meam respuentes) immersos peccato et mundo, ac gratia Dei et spiritu destitutos, sepelire suos, id est sibi analogice similes; aut suos, id est sibi cognatos et affines mortuos corporaliter, forte enim spiritualiter: te enim volo me, qui vera sum vita, sequi, et mecum vivere hic per gratiam illustrem et perfectam, ac in futuro per gloriam eximiam, atque utramque aliis evangelizare, ut addit Lucas. Audi S. Ambrosium, lib. VII in cap. IX Luc., 59: «Paterni funeris sepultura prohibetur, ut intelligas humana posthabenda divinis. Bonum studium, sed majus impedimentum. Nam qui partitur studium, derivat affectum; qui dividit curam, differt profectum. Ergo prius obeunda quae maxima sunt. Nam et Apostoli, ne occuparentur studio dispensandi, ministros pauperibus ordinarunt; et ipsis, cum a Domino mitterentur, neminem in via salutare praescriptum est, non quod benevolentiae displiceret officium, sed quod persequendae devotionis intentio plus placeret.» Prima ergo causa, quam suae vocationis et sequelae hic praetendit Christus, ut vocatus illam illico sequatur eamque praeferat sepulturae patris, est, quod alii fratres vel cognati supersint, qui patrem sepeliant, ad quos decentius ejus sepultura pertineat quam ad hunc a Christo vocatum, eo quod et ipsi sint mortui, idque pejori morte, scilicet infidelitatis et peccati. q. d. Sine mortuos agere cum mortuis: decet enim infideles sepelire infidelem; te vero viventem in fide mea et charitate decet agere cum vivis, puta mecum et cum meis fidelibus et Apostolis. Secunda causa est periculum, ne si mortuis, id est infidelibus te immisceas, cum iisque converseris, efficiaris unus ex eis, ac moriaris mystice fiasque infidelis. Tertia, ne dum sepulturae patris indulges, post eam insistas resignationi testamenti caeterisque negotiis funeralibus, quibus a mei sequela retarderis, ne scilicet cum fratribus et cognatis impliceris in dividenda haereditate, in solvendis debitis, in exsequendo testamento aliisque multis tricis et litibus quae in domo mortuaria occurrunt, et plures menses, imo annos exigunt, antequam expediantur. Haec omnia prudenter adolescenti succidere voluit Christus; sicut enim fragum serit fragum, sic lis serit litem, trica tricam. Ita S. Chrysostomus, hom. 28. Sane experientia didici eos qui vocantur ad sequelam Christi in religione, si testamentis suorum sese implicent, ad plures annos retardari, fieri saeculares et perdere vocationem, ut nunquam vitam religiosam capessant. Tropologice: significat Christus mortuos et rei mortuae vacare eos, qui incumbunt legatis et negotiis parentum vel cognatorum; vacant enim domi mortuariae, id est parentibus, filiis, cognatis mortuis et morituris, q. d. Tu destinas vivere Deo, ac illi per gratiam vivus esse coepisti, perge ergo illi vivere, ac servi Deo vivo: quare mortuis et morituris relinque mortua et moritura. Ita S. Hieronymus: «Si mortuum,» ait, «sepelit mortuus, non debemus habere curam mortuorum, sed vivorum, ne dum solliciti sumus de mortuis, nos quoque mortui appellemur.» Hinc S. Basilius, in Constitution. Monast., cap. XXI, ex hoc loco ostendit, quantum damni viris spiritualibus et religiosis afferat affectus erga parentes, cum eisque familiaritas. Et S. Chrysostomus: «Quod si nunc,» inquit, «ad tam breve tempus propter sepeliendos parentes abesse a spiritualibus vetitum est, perpende quo supplicio digni sint, qui semper ab iis, quae dignae sunt Christo, rebus recedunt, quia vilia nimium et abjecta saecularium rerum negotia necessariis anteponunt, nullo urgente.» Symbolice: S. Gregorius, lib. IV Moral., cap. XXV: «Mortui,» inquit, «mortuos sepeliunt, cum peccatores peccatorem favoribus prosequuntur (dum ei in peccatis favent, et adulando fovent): quid est enim aliud peccare, quam occumbere; et sepelire, quam abscondere; sed qui peccantem laudibus prosequuntur, exstinctum sub verborum suorum aggere abscondunt.» Unde addit tales velut sepultos vix a peccatis resurgere; Lazarum vero resurrexisse, quia a sororibus non mortuis, sed per charitatem vivis, sepultus erat. Addit Lucas, IX, 60: «Tu autem vade, et annuntia regnum Dei,» qua scilicet via perveniatur ad regnum coelorum, puta per fidem et vitam conformem Evangelio quod attulit Christus: «Quando,» ait S. Augustinus, serm. 7 De Verb. Dom., «Dominus parat homines Evangelio, nullam excusationem vult interponi carnalis hujus temporalisque pietatis.» Nam, ut ait S. Chrysostomus, «multo melius est regnum Dei promulgare, et alios a morte retrahere, quam mortuum, qui nulli usui est, sepelire, maxime cum sint qui haec omnia obeant.» Hoc idem S. Gregorius, lib. XIX Moral., cap. XIV, docuit: «Aliquando,» inquit, «in actionibus nostris minora bona praetermittenda sunt pro utilitate majorum, nam quis ignoret esse boni operis meritum mortuum sepelire? et tamen cuidam, qui ad sepeliendum patrem se dimitti poposcerat, dictum est: Sine ut mortui sepeliant mortuos suos, tu autem vade et annuntia regnum Dei: postponendum namque erat obsequium hujus ministerii officio praedicationis, quia illo carne mortuos in terram conderet, isto autem anima mortuos ad vitam resuscitaret.»
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23. ET ASCENDENTE EO IN NAVICULAM (ad transfretandum, ut dixi vers. 18), SECUTI SUNT EUM DISCIPULI EJUS. — Graece εἰς πλοῖον, id est in navim. Noster vertit naviculam, quia parvae solent esse naves quae adhibentur ad transfretandum vel piscandum. Addit Marcus, IV, 36: «Assumunt eum ita ut erat,» scilicet docens turbas consistentes in littore, docens, inquam, «in navi» et ex navi, q. d. Ex loco maris littori vicino assumpserunt, et duxerunt Christum in altum mare: «et aliae naves erant cum illo.»
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24. ET ECCE MOTUS MAGNUS FACTUS EST IN MARI, ITA UT NAVICULA OPERIRETUR FLUCTIBUS; IPSE VERO DORMIEBAT. — Marcus: «Et facta est procella magna venti, et fluctus mittebat in navim, ita ut impleretur navis.» Lucas: «Et complebantur,» scilicet undis fluctuum, ipsi discipuli in navi et cum navi, et «periclitabantur» de submersione et morte. Beda et Strabus, sive Glossa (hanc enim Strabus, monachus Fuldensis, ex scriptis Rabani magistri sui, conflavit anno Domini 840), opinantur hac tempestate solam Christi navim fuisse jactatam, non vero caeteras ejus comites, ut scilicet Christus ostenderet se esse auctorem tam ortae quam sedatae tempestatis. Sed verius est etiam alias fuisse jactatas; erant enim vicinae, imo proximae navi Christi, idque voluit Deus, ut ostenderetur major vis tempestatis majorque Christi eam compescentis potestas. Porro permisit, imo per causas naturales, ut vapores et ventos, cum eis naturaliter concurrens Christus excitavit et immisit hanc procellam: Primo, ut declararet potentiam suam, seque tam maris quam terrae esse Dominum, ait Origenes, homil. 6 in Diversos. Hinc Angelus apparens sancto Joanni, posuit dextrum pedem super mare, quasi illi imperans, Apocal. X, 2. Angelus enim hic repraesentabat Christum, ait ibidem Beda, Richardus de S. Victore, Pannonius et alii. Secundo, ut discipulos exerceret ad perferendas uti persecutiones hominum, sic et procellas ventorum, pluviarum, procellarum, etc., quas crebras et magnas experturi erant, orbem evangelizando circuituri. Ita Theophylactus. Unde etiam Chrysostomus hanc dat causam: «ut athletas orbis terrarum tentationibus et timoribus exerceret.» Tertio, ut discipuli caeterique vectores per miraculum sedatae tempestatis in ipsum crederent, ipsum scilicet esse Deum omnipotentem. Quartam causam addit S. Ambrosius, et ex eo Beda, quia navis haec impium vehebat Judam; sed incertum est, an Judas tunc fuerit impius, an postea talis evaserit. Tropologice: turbatio haec maris, ait Chrysostomus, typus fuit futurarum in Ecclesia tentationum; navis enim in fluctibus est Ecclesia, et anima in tentationibus, quibus illa acuitur et proficit. «Vita enim sine tentatione est quasi mare mortuum,» ait Seneca, epist. 57. Sic et homo carens tentatione est instar sopiti et mortui: tentatio ergo eum excitat, ut vires exerat ad illam superandam. Rursum sicut tempestas naves impellit, ut ad optatum portum citius appellant, sic et tentatio hominem stimulat ad majus studium virtutis, quo vehatur in coelum. Ad haec: «Gubernatoris peritiam,» ait Chrysologus, serm. 20, «non probat temperies serena, sed procellosa tempestas: aura blandiente navim regit ultimus nauta, in confusione ventorum primi quaeritur ars magistri.» Tempestas ergo fluctuum et ventorum est tentatio superbiae, gulae, luxuriae, invidiae, etc., uti pulchre docet S. Augustinus, hom. 3, interr. 17. Porro, is qui pulsatur tentatione, faciat id quod faciunt nautae in tempestate. Primo enim contrahunt vela, ne vento furente navim abripiant, rotent et mergant. Sic tentatus contrahat vela voluptatum detque se jejunio et poenitentiis. Secundo, nautae fugiunt in altum mare, ne in scopulos et rupes navim allidant; sic tentatus fugiat mundum et mundana, ac ad Deum velut salutis asylum recurrat, dicatque cum Psaltes: «Renuit consolari anima mea; memor fui Dei, et delectatus sum» (Psal. LXXVI). Tertio, nautae vasa et merces projiciunt in mare, ut navim onere levent; sic tentatus per contritionem et confessionem evomat grave peccatorum pondus, ut animam alleviet. Hinc Doctores docent illos qui navigaturi mare conscendunt, praesertim longum et periculosum, teneri confiteri, ut se in statu gratiae constituant, utpote adituri mortis periculum et articulum, non unum, sed crebrum et multiplex. Quarto, navarchus magno consistens animo et praesenti pollens consilio, modos omnes indagat ad evitandum periculum. Idem faciat mens tentati. «Gubernator,» ait S. Cyprianus, tract. De Mortal., «in tempestate dignoscitur, in acie miles probatur. Adversa non avocant a fidei virtute, sed corroborant in dolore. Quanta sublimitas inter ruinas generis humani stare erectum.» Ipse vero dormiebat. — Sponte fuit a Christo assumptus hic somnus, naturalis tamen. Primo, ut augerentur venti cresceretque tempestas, in cujus proinde sedatione magis ejus potentia appareret majorque ostenderetur auctoritas. Ita Chrysostomus. Secundo, «exprimitur,» ait S. Ambrosius in cap. VIII Luc., 24, «securitas potestatis, quod omnibus timentibus, solus intrepidus quiescebat,» ut in quavis simili tribulatione ad eum confugientes, in eoque spe defixi, idem faciamus, juxta illud Proverb. XII: «Non contristabit justum quidquid acciderit ei.» Et cap. XXVIII: «Justus quasi leo confidens absque terrore erit.» Et illud Poetae: Etiamsi fractus illabatur orbis, Impavidum ferient ruinae. Porro cervical, in quo, teste Marco, dormiebat Christus, mystice est: primo, bona conscientia; secundo, resignatio in Dei voluntatem; tertio, fiducia de Dei ope et providentia; in hac enim fidelis in quavis adversitate securus quiescit et quasi indormit. Tertio, Origenes, hom. 6 in Diversos: «Christus,» ait, «dormiebat corpore, vigilabat deitate,» ut discipuli, ait Lyranus, in periculo positi, ardentius ad eum recurrerent opemque implorarent. Hujus rei figura Jonas, cap. 1, dormiebat, caeteris in navi periclitantibus. Vide ibi dict. 1. Porro, qualis fuerit somnus Christi, et quam diversus a nostro, vide apud Toletum, in cap. VIII Lucae, annotat. 43. Tropologice Glossa: «Dormit Christus,» inquit, «cum negligentius agimus, et ideo tempestas; si vero fides resurgit, imperat ventis et fluctibus.»
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25. ET ACCESSERUNT AD EUM DISCIPULI EJUS, ET SUSCITAVERUNT EUM, DICENTES: DOMINE, SALVA NOS, PERIMUS. — Arabicus: «Domine, libera nos, profecto perimus.» Non debebant timere qui secum vehebant Salvatorem, imo salutem et vitam; sed modica adhuc in eis de Christo erat fides et spes. Marcus, IV, 38, significantius habet: «Magister, non ad te pertinet, quia perimus?» q. d. Non est tibi curae, quod perimus? ita ne sine cura dormis, sinisque nos tecum mergi?
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26. ET DICIT EIS: QUID TIMIDI ESTIS, MODICAE FIDEI? — Graece est nervosius, ὀλιγόπιστοι, id est parum fidentes. Dixit — hoc ante sedatam tempestatem, ut narrat hic Matthaeus, licet post eam id narrent Lucas et Marcus. Decebat enim prius sedari discipulorum pavorem extremum, quam maris tempestatem, atque eorum fidem prolapsam erigi, ut haec mereretur miraculum sedandae procellae. Ita Jansenius, Toletus et alii. Modicae fidei — tum quia non videmini perfecte credere me esse Deum; tum quia non speratis in mea providentia, nec creditis me dormientem posse, aut scire et velle vos liberare a periculo. Ita S. Chrysostomus. Fides hic primo accipi potest proprie dicta; secundo, pro fiducia: hanc enim parit acuitque fides. Porro, timor causa est modicae fidei; modica autem fides causa est modicae fiduciae. Lucas efficacius habet: «Ubi est fides vestra?» Graece ἡ πίστις, id est illa fides, scilicet, perfecta in me, quam toties vobis inculcavi, quamque prae vobis tulistis, cum relictis omnibus me vocantem secuti estis. Christus equidem in miraculis exigit hanc fidem, ut doceat eam in tentationibus maxime requiri, ac contra eas praesentissimum esse remedium. Audi S. Bernardum, serm. 9 in Ps. Qui habitat: «Si saeviat mundus,» inquit, «si fremat malignus, si ipsa caro adversus spiritum concupiscat, in te ego sperabo. Quis enim speravit in eo et confusus est?» Et mox: «Ut quid si haec sapimus, ut quid cunctamur abjicere omnes spes miseras, vanas, inutiles, seductorias, et huic uni tam solidae, tam perfectae, tam beatae spei, tota devotione animi, toto fervore spiritus inhaerere? scriptum est enim: Adjuvabit eos, quia speraverunt in eo.» Tunc surgens, imperavit ventis et mari, et facta est tranquillitas magna. — Pro imperavit, Graece est ἐπετίμησε, quod respondet Hebr. גער gaar, id est increpavit (ut vertit Arabicus), objurgavit, ceu herus famulum. Unde Marcus habet: «Comminatus est vento, et dixit mari: Tace, obmutesce,» id est quiesce, tuosque fremitus fluctusque reprime. Lucas: «Increpavit ventum et tempestatem aquae.» Hisce vocibus significatur magna vis maris victoria agitati et exaestuantis, quam nulla vis humana, sed solum divina compescere et sedare valeat; hae ergo voces significant magnum dominium et imperium Dei, imperantis mari cum summa auctoritate et potestate: rugiens enim et fremens furensque mare procellosum, magna vi Dei reprimendum sedandumque est. Hic ergo Christus se Deum esse ostendit, utpote qui mari et ventis quasi Dominus imperaret; mare enim illi imperanti velocius cessit cessavitque, quam servus ab hero suo increpitus. Christus ergo «dormit ut homo, imperat ut Deus,» ait Interlinearis. Tropologice: quomodo Christus mente cogitatus et invocatus imperet persecutionibus Ecclesiae et tentationibus animae, docet S. Augustinus, hom. 3 interr. 17, quae extant in fine tom. X: «Audisti convicium?» inquit, «ventus est; iratus es? fluctus est. Vento igitur flante, fluctu surgente periclitatur navis, periclitatur cor tuum, fluctuat cor tuum. Audito convicio vindicari desideras. Et ecce vindicatus es, et malo alieno cedens fecisti naufragium. Et quare hoc? quia dormit in te Christus. Quid est, dormit in te Christus? Oblitus es Christum. Excita ergo Christum, recordare Christum. Evigilet in te Christus, considera illum. Quid volebas? vindicari. Excidit tibi, quia ipse cum crucifigeretur, dixit: Pater, ignosce illis, quia nesciunt quid faciunt? Qui dormiebat in corde tuo noluit vindicari. Excita illum, recole illum.» Et nonnullis interjectis: «Ergo compescam me ab iracundia mea, et redibo ad quietem cordis mei. Imperavit Christus mari, facta est tranquillitas. Quod autem dixi ad iracundiam, hoc tenete regulariter in omnibus tentationibus vestris. Nata est tentatio, ventus est; turbatus es, fluctus est; excita Christum, loquatur tecum.» Allegorice et anagogice Beda: «Navicula cum antenna est arbor crucis, cujus beneficio adducti, maris, id est mundi fluctibus emersi obtinemus littus patriae coelestis: ascendunt et discipuli, ait enim: Si quis vult venire post me, tollat crucem suam, etc. Obdormit Christus, tempore scilicet passionis; exorta est tempestas, id est persecutio demoniacis flatibus excitata. Excitant Dominum discipuli, cujus mortem viderant, resurrectionem optantes. Surgit celeri resurrectione, ventum increpat, id est superbiam diaboli; sedat tempestatem, id est insultantium Judaeorum rabiem labefactat, increpat discipulos; exprobravit enim post resurrectionem incredulitatem eorum.» Et facta est tranquillitas magna. — Nam, ut ait S. Hieronymus, «sentiunt omnes creaturae creatorem, et quae apud nos insensibilia sunt, illi sunt sensibilia. Magna potestas, quia de magna potestate fit magna tranquillitas.» Origenes: «Decet magnum magna facere.» Et Chrysostomus, in homil.: «Confestim soluta est tempestas, et nihil turbationis mansit, impletumque illud: Dixit, et stetit spiritus procellae.»
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27. PORRO HOMINES MIRATI SUNT, DICENTES: QUALIS EST ISTE, QUIA VENTI ET MARE OBEDIUNT EI? — «Homines» non discipuli, sed nautae et caeteri qui erant in navi, ait Interlinearis, navibusque eam comitantibus. Nam, ut ait Origenes, nunquam sine honore nominantur discipuli. Addit S. Hieronymus: «Si quis contendat significari discipulos, dicendum appellari homines, quia nondum noverant potentiam Salvatoris.» Pro qualis, Graece est ποταπός, quae vox est non simpliciter interrogantis, sed cum emphasi admirantis, q. d. Quis, qualis, cujas est iste? Non videtur similis aliis hominibus, sed alterius esse generis; non videtur e terra natus, sed e coelo lapsus, quia et coeli eorumque venti obediunt ei, quasi hero et domino suo. Unde Graece est: «Quia etiam venti et mare obtemperant ei.» Quis ergo, qualis et quantus est hic novus in Palaestina Aeolus, ventorum Deus et Imperator? Ita ipsi, necdum scientes Christum verum merumque esse Deum. Tropologice: S. Augustinus, homil. 3 jam citata: «Magis,» inquit, «imitare ventos et mare; obtempera creatori sub jussione Christi: mare audit, et tu surdus es? mare audit et ventus cessat, et tu sufflas? Quid? dico, facio, fingo: quid est aliud, nisi sufflare et sub verbo Christi nolle cessare? Non vos vincat fluctus in perturbatione cordis vestri.»
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28. ET CUM VENISSET TRANS FRETUM IN REGIONEM GERASENORUM, OCCURRERUNT EI DUO DAEMONIA HABENTES. — «Duo:» Marcus, V, 2, et Lucas, VIII, 27, unum tantum recensent, quia scilicet unus ille nobilior et famosior erat, ut vult S. Augustinus, lib. II De Consensu Evang., cap. XXIV, et quia ille truculentior erat; obsidebatur enim a legione daemonum, ut habet Lucas. Ita S. Chrysostomus, Theophylactus, Euthymius et alii. Reliqua de his daemoniacis a Christo curatis, luculentius enarrat Lucas, VIII, 27 usque ad 40, quare ibi commodius et plenius illa explicabo. Hinc aliqui putarunt daemones necdum recepisse ultimum demeritorum suorum supplicium, nec ante diem judicii esse damnandos, ut in gehenna torqueantur: ita videtur hic sentire S. Hilarius, Canon. 8, dicens: «Proclamabat, ait, cur sedem invideat, cur ante tempus judicii infestet?» Eadem sententia a nonnullis tribuitur S. Irenaeo, Justino, Lactantio, Eusebio et Nicephoro; sed nil tale apud eos reperi, nec Hilarii verba id significant, sed tantum idipsum quod verba Matthaei. Certum est ex Scriptura et Patribus daemones ab initio mundi, mox ut peccarunt, fuisse damnatos igneque gehennae cruciatos, quo igne cruciantur etiam absentes, dum inferno egressi in hoc aere versantur, per Dei omnipotentiam. Ignis enim gehennae, quia est instrumentum supernaturale Dei omnipotentis, hinc Deo volente in distantissima agere potest. Quod ergo aiunt Christo: «Venisti ante tempus torquere nos,» non antiquam, perpetuam et irrevocabilem ignis gehennae torsionem, sed novum quod a Christo timebant tormentum, deprecantur. Novum hoc erat expulsio a corpore hominis, quod possidebant, uti docet S. Chrysostomus, homil. 26, ac dominii in tentandis vexandisque hominibus diminutio; item relegatio ad carcerem gehennae. Daemones enim gaudent, dum permittuntur in hoc aere versari, tum quia aliquid in eo libertatis habent ad vagandum per varias provincias, ac concitandum tempestates, sterilitatem, morbos, pestes, etc.; tum quia in eo facultatem habent homines tentandi et affligendi. Quare tormentum eis est relegari in infernum: haec enim est eorum quasi incarceratio (arctissimus enim et molestissimus carcer est infernus) et summa coarctatio, ad quam damnabuntur in perpetuum a Christo in die judicii, in quo fiet publica eorum reprobatio et damnatio, quae erit summa eorum poena et confusio coram omnibus Angelis et Beatis. Videntur ergo hi daemones timere ne diem judicii, quem ipsi remotum putabant, Christus anticipet, ac velut judex in eo illos ad tartara illico condemnet, aut certe seorsim eo ipsos ableget. Ita Maldonatus, Toletus et Suarez, lib. VIII De Angelis, cap. II, num. 13. Unde Glossa hic: «Torquentur daemones,» inquit, «dum de corporibus ejiciuntur, in quorum tortura delectabantur.» Addit S. Hieronymus: «Praesentia Salvatoris tormenta sunt daemonum.» Et S. Chrysostomus: «Ab experientia,» inquit, «clamant; flagellabantur enim invisibiliter, intolerabilia patientes ex praesentia Christi.»
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29. VENISTI HUC ANTE TEMPUS TORQUERE NOS.
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Posset videri quod ex iactantia loqueretur dominus; ideo auctoritatem suam signis commendat. Primo ergo ponuntur signa, quibus liberantur homines a corporalibus periculis; secundo a spiritualibus, cap. IX. Circa primum duo facit. Primo ponit signa quibus homines liberantur a periculis provenientibus ex intrinsecis causis; secundo ex extrinsecis, ut tempestate, ibi et ascendente eo in naviculam. Commendat auctoritatem, quia statim, quia absens, quia perfecte, quia multos. Quia statim, in leproso; quia absens, in servo centurionis; quia perfecte, in socru Petri; quia multos, in aliis multis. Circa primum tria. Primo testes miraculi introducuntur; secundo infirmus inducitur, ibi et ecce leprosus; tertio auxilium praebetur, ibi et extendens Iesus manum, tetigit eum dicens volo, mundare. Dicit ergo cum autem descendisset Iesus de monte et cetera. Mons iste est caelum; Ps. LXVII, 17: mons in quo beneplacitum est Deo habitare in eo. Unde postquam descendit de caelo secutae sunt eum turbae; Phil. II, v. 7: exinanivit semetipsum formam servi accipiens, et habitu inventus ut homo et cetera. Vel per montem altitudo doctrinae; Ps. XXXV, 7: iustitia tua sicut montes Dei. Cum esset in monte, idest cum altam duxit vitam, secuti sunt eum discipuli sui. Et cum descendisset, secutae sunt eum turbae; I ad Cor. III, 1: non potui vobis loqui quasi spiritualibus. Secundo, persona infirmi introducitur: et ponuntur duo. Primo infirmitas ostenditur; secundo sollicitudo adhibetur. Infirmitas, quia est leprosus: et hoc significat spirituales infirmitates. Quaedam enim infirmitates sunt intra latentes, ut febres: quaedam vero, etsi sunt ab intra, eius tamen effectus patet exterius, ut lepra. Ille ergo leprosus est, cuius mala voluntas manifestatur per malum actum; Is. LIII, 4: et nos putavimus eum quasi leprosum. Sed quaestio est, quia in Luca habetur, quod cum veniret Capharnaum mundavit leprosum. Dicendum, quod Matthaeus sequitur historiam, quia cum iret in Capharnaum, in via apparuit ei leprosus. Sequitur sollicitudo, quia primo venit; secundo adoravit; unde dicit ecce leprosus. Sic peccator per fidem venit, sed adorat per humilitatem; Ps. XXXIII, 19: humiles spiritu salvabit Deus.
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Item confitetur Christi potentiam, cum dicit domine, si vis, potes me mundare. Item vocat dominum. Si dominus est, potest salvare. In Ps. XCIX, 3: scitote, quoniam dominus ipse est Deus. Item confidit de Dei misericordia. Misericordem non oportet petere, sed solum indigentiam ei monstrare; sic iste domine, si vis, potes me mundare. Unde Ps. XXXVII, 10: domine, ante te omne desiderium meum, et gemitus meus a te non est absconditus. Item ostendit sapientiam Christi, quia non petit nisi voluntatem suam: quia melius scit, quid opus sit tibi quam ipse. Ideo sapientiae Christi dimisit. Deinde tangit auxilium. Primo sanat. Secundo instruit. Primo tangitur opus; secundo effectus, ibi et confestim mundata est lepra eius. Christus tria facit curando. Extendit manum, quando auxilium impendit; Ps. CXLIII, v. 7: emitte manum tuam de alto, et eripe me. Aliquando extendit manum, sed non tangit; Is. LXV, 2: expandi manus meas tota die ad populum incredulum et cetera. Aliquando tangit; et hoc est quando immutat, ut in Ps. CXLIII, v. 5: tange montes (idest superbos), et fumigabunt, per compunctionem. Sed quare tetigit, cum esset prohibitum in lege? Hoc fecit ut monstraret se esse supra legem. Legitur de Eliseo quod non tetigit Naaman, sed misit eum ad Iordanem. Unde iste qui tetigit, videtur solvere legem. Sed secundum veritatem non solvit, quia prohibitum fuit propter contagionem. Quia igitur infici non potuit, tangere potuit. Item tetigit, ut humanitatem monstraret; quia non sufficit peccatori subdi Deo quantum ad divinitatem, sed et quantum ad humanitatem. Volo, mundare. Hieronymus dicit, quod quidam male exponunt. Volunt enim quod ly mundare sit infiniti modi; sed hoc non est verum: immo quia dixerat, si vis, respondit, volo, et ly mundare est imperativi modi. Unde imperavit qui dixit, et facta sunt. Item tetigit, ut daret doctrinam de virtute quae est in sacramentis, quia non solum requiritur tactus, sed verba: quia cum accedit verbum ad elementum, fit sacramentum. Et per hoc exclusit tres errores, quando tetigit. Ostendit enim corpus verum contra Manichaeos. Quod dicit volo, dicit contra Apollinarem. Per hoc quod est mundare, ostendit Deum verum contra Photinum.
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Et sequitur effectus et confestim mundata est lepra eius, et curatus est. Chrysostomus dicit, quod citius quam posset dici hoc verbum, mundare: quia istud in tempore dicitur, illud vero in instanti. Et ait illi. Hic instruit eum: parum enim esset sanare nisi instrueret eum; Ps. XXXI, 8: intellectum tibi dabo, et instruam te. Primo iniungit ei taciturnitatem nemini dixeris. Chrysostomus: quia sciebat quod Iudaei calumniabantur de factis suis, ideo dixit nemini dixeris. Vel aliter. Quia hoc dixit ad exemplum. Quia enim supra docuerat abscondere opera bona; ideo dat exemplum, quod nullus in bonis operibus gloriari debet.
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Sequitur sed vade, ostende te sacerdotibus. Et quare hoc dicit? Quia tetigerat leprosum, ne penitus videretur fractor legum. Ad sacerdotes mittitur, ut habetur Lev. XIV, 2. Et offer munus tuum et cetera. Quare? Quia hoc erat praeceptum legis, quod sanatus a lepra offerret duos pullos turturum. Sed secundum hoc videtur, quod cum dominus praeceperit, adhuc sit tenendum. Dicendum quod figurae non debebant cessare, donec penitus veritas manifestaretur. Hoc autem non fuit nisi post resurrectionem. In testimonium illis: et hoc exponitur dupliciter. Moyses praecepit in testimonium illis. Et per hoc docet quod praecepta Moysi erant in testimonium Christi, sicut habetur Io. V, 46: si crederetis Moysi, crederetis forsitan et mihi. Vel aliter. In testimonium illis, idest, contra illos, qui viderunt miracula, et non crediderunt. Vel in testimonium illis, scilicet curationis tuae. Quia cum receperint oblationem tuam, non poterunt negare. Item secundum mysticum intellectum tria a Christo iniunguntur. Ut erubescat de peccato; contra illos de quibus dicitur Is. III, 9: peccatum suum quasi Sodoma praedicaverunt, nec absconderunt. Unde Eccli. IV, v. 25: est confusio adducens peccatum, et est confusio adducens gloriam et gratiam. Item debet ostendere sacerdoti confitendo. Iac. V, v. 16: confitemini alterutrum peccata vestra. Et hic videtur dominus iniungere confessionem. Et confestim sanatus est: quia in ipsa contritione quando dolet et proponit confiteri et abstinere, remittitur peccatum, iuxta illud Ps. XXXI, 5: dixi: confitebor adversum me iniustitiam meam, et tu remisisti iniquitatem peccati mei. Item iniungitur satisfactio, cum dicit offer munus tuum. Item docet observare mandata, cum dicit sicut praecepit Moyses.
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Cum autem introisset Capharnaum. Hic ostenditur virtus Christi ex absentia. Et primo designatur pietas centurionis cum fide; secundo humilitas, ibi et respondens centurio et cetera. Circa primum duo, quia designatur primo pietas centurionis; secundo ostenditur Christi benignitas. Et circa primum tria. Primo locus ponitur; secundo oratio describitur, ibi domine, puer meus iacet in domo paralyticus; tertio exauditio ponitur, ibi et ait illi Iesus. Locus primo cum introisset Capharnaum, qui interpretatur villa pinguedinis, scilicet villa gentium, quae pinguedine devotionis defluxit. Ps. LXII, 6: sicut adipe et pinguedine repleatur anima mea. Deinde accessit. Sed hic potest quaeri: quia Lucas posuit, quod misit sacerdotes. Augustinus dicit quod non personaliter venit, sed quod dicitur quod venit, totum refertur ad intentionem: quia ille facit rem cuius auctoritate fit. Chrysostomus aliter, quia dicit quod iste constitutus erat super centum milites, et ideo erat praepositus. Unde Iudaei volentes adulari propter benevolentiam habendam, dixerunt ei: domine, nos ibimus, et impetrabimus vobis. Tunc ut satisfaceret eis, permisit eos abire; sed post ipse secutus est eos. Istud miraculum differt a primo in tribus. Quia primum Iudaeo fuit factum, secundum gentili; per quod datur intelligi, quod non solum pro Iudaeis, sed pro gentibus Christus venit. Item in primo Iudaeus per se accessit, iste non. Et hoc quia miseretur dominus aliquorum per propriam devotionem, quorumdam per aliorum intercessionem. Item iste centurio potest intelligi aliquis Angelus praesidens ibi ad salutem gentium, vel primitiae gentium. Item ille fuit leprosus, in quo immunditia quiescit. Paralytici autem sunt qui non possunt membra movere. Leprosi sunt intemperati, et paralytici sunt incontinentes. Et sunt paralytici, qui ex infirmitate peccant; leprosi, qui ex certa malitia. Per centurionem potest intelligi mens. Ad Eph. IV, v. 23: renovamini spiritu mentis vestrae.
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Et iste dicit domine, puer meus, idest servus meus. Et in hoc ostenditur benignitas centurionis, quia ita pro servo orat: unde facit illud quod dicitur in Eccli. XXXIII, v. 31: si fuerit tibi servus fidelis, sit tibi sicut anima tua. Et iste servus dicitur inferior pars animae. Dicit ergo quod iacet et male torquetur; et loquitur ex affectu, quia quando aliquis diligit aliquem, reputat parvam aegritudinem valde magnam. Iacet ergo inferior pars animae, quando non potest se erigere, Gal. V, 17: caro concupiscit adversus spiritum: et torquetur. Homines lascivi gaudent: laetantur enim cum male fecerint, et exultant in rebus pessimis. Sed isti torquentur, quia cum peccent ex infirmitate, cum ceciderint, dolent. Et ita torquentur ex dolore. Et ait illi Iesus: ego veniam et curabo eum; idest non loquar. Unde nota quod nullus auderet tantum petere, quantum dominus dare.
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Dicit veniam, et curabo eum, quia praesentia Christi est causa salutis. Sed notandum quod ad filium reguli noluit ire, et ad servum ivit; quod esset contra multos qui nolunt visitare nisi magnos, contra illud Eccli. IV, 7: congregationi pauperum affabilem te facito. Sequitur et respondens centurio. Posita fuit cum fide benignitas centurionis; nunc tangitur humilitas cum fide. Primo ergo ponitur humilitas et fides; secundo benignitas Christi, ibi audiens autem Iesus miratus est. Circa primum tria facit. Primo confitetur suam indignitatem, ibi sed tantum dic verbo: secundo Christi potestatem; deinde inducit similitudinem, ibi nam et ego homo sum sub potestate constitutus. Obtulerat se dominus benignum.
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Sed quia iste gentilis erat, reputavit se indignum, dicens domine, non sum dignus et cetera. Sic etiam Petrus dixit, Lc. V, 8: recede a me, quia homo peccator sum. Et dicit Augustinus, quod confitendo se indignum, reddidit se dignum. Et sicut iste dicit, sic et nos debemus dicere: non sum dignus ut intres in corpus meum. Deinde tangitur fides centurionis confitentis potestatem Christi: dic tantum verbo, et sanabitur puer meus; quia, ut habetur Sap. XVI, 12, non herba, non malagma sanavit eos, sed sermo tuus, domine. Et in Ps. CVI, 20: misit verbum suum, et sanavit eos. Deinde inducit similitudinem, et probat a minori.
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Et describit ordinem primo; secundo potestatem, et dicit nam et ego homo sum sub potestate constitutus et cetera. Et tangitur ordo: quia quidam sunt superiores, ita quod non habent superiorem se; quidam sunt superiores, ita quod habent superiorem se; quidam vero inferiores qui non habent inferiores se; quidam ergo sunt medii; et de istis erat iste, quia erat sub tribuno, sed habebat sub se milites. Habebat enim sub se quosdam quorum erat gubernator; et isti erant milites; unde dicit et dico uni: vade, et vadit; et alii: veni, et venit; in quo commendatur nobis obedientia. Ad Hebr. XIII, 17: obedite praepositis vestris, et subiacete eis. Item alios habebat servos quibus cibaria ministrabat. Eccli. XXXIII, 25: cibaria, et virga, et onus asino; panis, et disciplina; et opus servo. Et servo meo: fac hoc, et facit. Unde vult arguere a minori: quia si ego qui sum in potestate constitutus, haec possum, quanto magis dominus dominantium potest et cetera. Sed videndum quod rationales creaturae sunt liberae, et sunt sicut milites; Iob c. XXV, 3: numquid est numerus militum eius? Et ideo dicitur dominus exercituum. Sed creatura irrationalis habet subiectionem servilem, quia non habet liberi arbitrii facultatem. Vult ergo dicere: quia tibi natura obedit, dic naturae, et obedit tibi, quia sermo tuus iudicio plenus est. Videndum est, quod istud duplex dominium invenitur in anima: anima enim praesidet corpori; ratio vero irascibili et concupiscibili. Prima est dominativa potestas, quia ad imperium animae movetur corpus; secunda praeest aliis quadam imperativa potestate, et dominativa, vel regali: unde habent aliquid de motu suo. Et haec sunt quasi milites; Iac. c. IV, 1: unde bella et lites in vobis? Nonne ex concupiscentiis, quae militant in membris vestris? I Petr. II, 11: hortamur vos abstinere a carnalibus desideriis, quae militant adversus animam. Debemus ergo dicere huic vade, idest malis moribus; et veni, scilicet bonis moribus, et servo huic, fac hoc. Unde corpus debemus operi applicare, ut sicut exhibuimus membra nostra servire immunditiae et iniquitati ad iniquitatem, ita nunc exhibeamus membra nostra servire iustitiae in sanctificationem, ut habetur Rom. VI, 19.
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Audiens autem Iesus miratus est et cetera. Hic tangitur Christi benignitas. Sed quid est quod dicit admiratus est? Quia admiratio non cadit in Deo; quia non fit nisi ex ignorantia causae, quae non potest esse in Deo. Item est apprehensio magnitudinis effectus, quod fit ex imaginatione et phantasia alicuius effectus magni, et sic potest cadere etiam in Christo: unde admiratus est, idest magnum reputavit, et hoc turbis sequentibus ostendit. Et commendavit eum, unde sequentibus se dixit: non inveni tantam fidem in Israel. Sed quid est? Nonne in Abraham, Isaac et Iacob fuit maior fides? Dicendum, quod immo; sed quod hic dicitur, intelligitur pro tempore illo. Sed tunc est quaestio de apostolis, et Martha, et Maria. Et dicendum quod iste maioris fidei erat, quia nullum praeambulum viderat, sicut isti qui miracula viderant. Item Petrus venit ad vocem Andreae, Andreas ad vocem Ioannis. Item in verbo Marthae fuit aliquid dubietatis, quia dixit: domine, si fuisses hic, frater meus non fuisset mortuus; quasi absens non posset. Sed in verbo istius nihil fuit dubietatis. Aliter exponit Chrysostomus. Quia magnum et parvum aliquando dicuntur non absolute, sed in comparatione, sicut dicuntur in domo multi, in theatro pauci. Unde non inveni tantam fidem in Israel, scilicet per comparationem illius gentilis. Deut. XXVIII, 43: advena qui tecum moratur in terra, ascendet super te, eritque sublimior. Dico autem vobis. Occasione huius agit de comparatione Iudaeorum et gentilium; et primo de vocatione gentilium; secundo de reprobatione Iudaeorum.
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Dico quod multi ab oriente et occidente venient et cetera. Et dicitur istud in comparatione, quia multi sunt vocati, pauci vero electi; infra XX, 16. Ab oriente et occidente, ita quod per hoc totus mundus intelligatur. Vel ab oriente, in tempore prosperitatis; et occidente, scilicet in tempore adversitatis. Vel ab oriente, in tempore iuventutis; et occidente, in tempore senectutis. Et recumbent. Iste recubitus opulentia est rerum spiritualium, scilicet in contemplatione. Lc. XXII, 29: ecce dispono vobis regnum, ut edatis et bibatis super mensam meam in regno meo. Et Is. LXV, v. 13: ecce servi mei comedent, et vos esurietis; ecce servi mei bibent, et vos sitietis et cetera. Sed quare cum Abraham, Isaac et Iacob? Quia gentiles per fidem iustificantur, sicut Iudaei, ut habetur Rom. IV, 12 et Gen. XII. Item istis facta est repromissio, quia in semine tuo benedicentur omnes gentes, Gen. c. XV, 18. Ideo isti recumbent cum patribus suis.
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Sequitur filii autem regni eiicientur in tenebras exteriores. Hic ostendit reprobationem Iudaeorum, et describit poenam damni, quia amittent bona, et incurrent mala. Dicit autem filii regni, quia in illis Deus regnabat; Ps. LXXV, 2: notus in Iudaea Deus, in Israel magnum nomen eius. Item figuris legis servi erant. Item facta est eis promissio, ut habetur Rom. IV, 13. Eiicientur in tenebras exteriores. Et haec est poena damni. Consequenter enumerat mala quae incurrent, quia qui primo quoad intellectum incurrerunt tenebras interiores, eiicientur postea in tenebras exteriores, quia tunc erunt totaliter alienati a Deo, qui est lux vera. Et hoc est quod dicitur Tob. c. IV, 11: eleemosyna ab omni peccato et a morte liberat, et non patietur animas ire in tenebras. Item quantum ad affectum ibi erit fletus. Fletus nuntiat dolorem; Is. LXV, 14: ecce servi mei laetabuntur, et vos confundemini. Item ostenditur passio in corpore, quia stridor dentium: habebunt enim corpora in resurrectione; Prov. XIX, 29: parata sunt derisoribus iudicia, et mallei, et ferrum: quae iudicia doloris pertinent ad concupiscibilem, stridor ad irascibilem. Vel secundum Hieronymum, utrumque pertinet ad poenam corporalem, quia resurrectio non erit solum in anima, sed in corpore: quia erit et multus calor, et multum frigus; Iob XXIV, 19: transibunt ab aquis nivis ad calorem nimium.
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Ostenditur Dei benignitas, cum dicit et dixit Iesus centurioni: vade, et sicut credidisti fiat tibi. Sed sequitur effectus et sanatus est puer, quia sermo eius virtute plenus est, Eccle. VIII, 4.
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Et cum venisset Iesus in domum Simonis Petri et cetera. Commendata est virtus Christi in curatione leprosi, commendata est etiam in curatione festina servi centurionis, hic commendatur in curatione perfecta. Primo ergo describit curationis locum; secundo infirmitatis modum; tertio declarat Christi auxilium; quarto curationis effectum. Dicit ergo cum venisset et cetera. Non tangit Evangelista, quando hoc fuit factum; sed et Lucas, et Marcus transeunt ad alia. Sed sciendum quod ubi Evangelistae ponunt statum, vel aliquid ad ordinem pertinens, signum est, quod ad continuationem historiae pertinet; ubi vero non, signum est, quod ad continuationem memoriae. Unde secundum quod recolebant, scribebant. Venit in domum Petri. Et tria possumus considerare. Honorem quem intulit discipulis suis, quia noluit ire ad domum centurionis; ivit tamen ad domum pauperis piscatoris; unde Ps. CXXXVIII, 17: nimis honorati sunt amici tui, Deus. Item informavit in humilitate, quia nihil plus placet domino. Iac. c. I, 21: in mansuetudine percipite insitum verbum, quod potest salvare animas vestras et cetera. Tertio in hoc ostenditur reverentia, quam habuit dominus ad Petrum, quia se obtulit, licet Petrus non rogaret. Vidit socrum. Vidit oculo scilicet mentis; Ex. III, 7: vidi afflictionem populi mei in Aegypto. Socrum Petri. Per hoc potest intelligi synagoga. Qui operatus est Petro in apostolatu circumcisionis, scilicet in Iudaeis, operatus est et mihi inter gentes ad Gal. II, 8. Haec febricitabat, scilicet synagoga, febre scilicet invidiae. Vel per istam socrum intelligitur anima aestuans igne concupiscentiae.
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Et tetigit manum eius. Hic tangit curationem. Quaerit Chrysostomus, quare curavit servum centurionis solo verbo, istam vero tactu. Et respondet, propter familiaritatem; et in hoc etiam magis ostendebat suam humilitatem: et ideo in tactu auxilium dedit; Ps. LXXII, 23: tenuisti manum dexteram meam. Sequitur et surrexit. Consuetudo est febricitantium, quod quando incipiunt sanari, debiliores sunt quam in infirmitate; sed talis non fuit curatio domini, immo plenam sanitatem reddidit: quia Dei perfecta sunt opera, Deut. XXXII, 4. Aliter enim curat dominus, aliter natura. Ideo sequitur et ministrabat. Vespere autem facto. Hic confirmatur Dei potestas per multitudinem curatorum. Primo ergo tangit Evangelista multitudinem; secundo subiungit auctoritatem Scripturae, ibi ut adimpleretur quod dictum est per Isaiam prophetam. Dicit ergo quod curavit daemoniacos et male habentes. Et possunt intelligi per daemoniacos peccantes ex malitia: et per male habentes peccantes ex ignorantia.
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Unde dicit vespere autem facto; quare, nota, hoc non factum fuisse die sabbati, in quo habebant pro inconvenienti curare; sed in vespere finito sabbato, obtulerunt ei multos Daemonia habentes. Vel dicitur vespere, quia salvator noster vespere venit. Oritur sol, et occidit, scilicet Christus, Eccle. I, 5. Eiiciebat, sola increpatione: unde ad solam vocem eius fugiebant Daemones. Item male habentes, ita quod conveniat ei illud quod dicitur in Act. X, 38: liberavit omnes oppressos a Diabolo. Unde notandum, quod non omnia miracula Christi posuerunt Evangelistae, sed magis vulgata. Et quia videretur mirabile, quod tot curaret; ideo confirmat auctoritate quae habetur Is.
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LIII, 4: infirmitates nostras ipse accepit, et aegrotationes nostras portavit. Et quamvis non ita sit in serie textus, exponamus prout iacet. Infirmitates nostras ipse accepit, idest abstulit: ita quod infirmitates accipiantur pro levibus peccatis. Et aegrotationes, idest maiora peccata, portavit, idest asportavit: vel cum ipse sit Dei virtus et sapientia, infirmitates nostras, scilicet passionis et mortis. Unde passibilitatem accepit ad tollendam infirmitatem et aegrotationem nostram et cetera. I Petr. II, 24: qui peccata nostra pertulit in corpore suo, ut peccatis nostris mortui, iustitiae vivamus. Sed cum Isaias dixerit de peccatis, quaeritur quare hoc de infirmitatibus corporalibus dicatur. Et hoc est, quia plerumque ex peccatis spiritualibus causantur aegritudines corporales. Videns autem Iesus turbas. Quia posita sunt miracula contra peccata interiora, hic ponit miracula contra peccata exteriora, scilicet procellam. Et primo ponit praeambulum ad miraculum, scilicet de introitu navis; deinde miraculum, ibi tunc surgens imperavit ventis et mari; tertio effectum, ibi et facta est tranquillitas magna. Circa primum primo ponit praeceptionem; secundo mandati adimpletionem. Circa primum tria. Primo praecipit ut sequantur; secundo unum se ingerentem repellit; tertio alium discipulum arguit.
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Dicit ergo videns Iesus turbas et cetera. Sed quare intravit navem? Hoc fecit propter duo. Primo, ut ostenderet infirmitatem humanae naturae; secundo, ut placeret discipulis; unde aliquando cum discipulis ascendit in montem, aliquando in desertum, aliquando in navem. Item ut nobis daret exemplum, ne favores hominum quaereremus. Item ad tollendam invidiam Iudaeorum; Is. XLII, v. 3: linum fumigans non extinguet.
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Sequitur repulsio et accedens unus Scriba: et videtur quod iste valde devote accessit. Et quare repulit? Hieronymus: quia non habebat bonam fidem. Et hoc patet: quia solum vocavit eum magistrum; sed veri discipuli vocabant eum dominum. Unde in Io. XIII, 13: vos vocatis me magister et domine. Item ex mala intentione volebat eum sequi: quia audiebat signum fuisse factum; volebat sequi, ut faceret signa, ut dicitur de Simone mago. Item dicit Chrysostomus, quod in alio peccavit, scilicet in superbia; quia seorsum traxit se. Unde reputabat se digniorem aliis. Hilarius interrogative legit: magister, sequar te? Culpa istius est, quia quod certum erat, interrogavit, et quod debebat facere, posuit sub dubio. Sequitur vulpes foveas habent. Hieronymus exponit ad litteram, quod Deus ad intentionem respondit, ut saepe facit.
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Volebat sequi; sed intendebat lucrum: et dominus contra hoc allegat paupertatem; ideo dicit vulpes foveas habent, et volucres caeli nidos; filius autem hominis non habet ubi caput suum reclinet; ut habetur II Cor. VIII, v. 9: qui egenus factus est cum dives esset et cetera. Secundum Augustinum notat eum de triplici vitio. De vitio dolositatis, quia dulcedinem habebat in ore, et venenum in corde, ut habetur Ps. XIII, 3. Item notavit eum de superbia, cum dixit volucres caeli, per quos superbia intelligitur. Vel volucres Daemones, ut habetur infra XIII, 4, ubi dicitur: et venerunt volucres, et comederunt ea. Item de infidelitate, quia non erat in caritate quae habitat in nobis per fidem.
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Sequitur alius autem de discipulis eius ait illi. Primus se ingessit, sed alter se excusavit. Et ponitur reprobatio excusantis, ibi Iesus autem ait illi et cetera. Domine, permitte me primum ire, et sepelire patrem meum. Et magna est differentia inter istum et praecedentem. Iste vocavit eum dominum, ille vocavit eum magistrum. Item ille dolum allegavit, iste pietatem, quia praeceptum erat de honoratione patris: unde dilationem petiit. Simile habetur III Reg. XIX, 20 de Eliseo. Sequitur istius reprehensio sequere me: quia qui vult sequi Christum, non debet dimittere sequi propter aliud negotium temporale; unde Ps. XLIV, 11 dicitur: obliviscere populum tuum, et domum patris tui. Item hoc praecepit ei, quia erant alii qui poterant sepelire.
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Ideo dixit dimitte mortuos sepelire mortuos suos. Item quia accidit, ut saepe, quod qui impeditur aliquo uno negotio, cum unum aliud trahat, cito ruit in aliud; sic si iste ivisset sepelire patrem, haberet fortassis post cogitationes de testamento patris: et ita forte totaliter retraheretur. Is. V, 18: vae qui trahitis iniquitatem in funiculis vanitatis. Unde hoc non fuit crudelitatis. Ut si videamus aliquem affectum nimis de morte patris, prohibetur a funere propter periculum, ut habetur Eccli. XXX, 25: multos occidit tristitia. Sed dicit mortuos in plurali, quia mortuus erat duplici morte, scilicet morte infidelitatis, et morte corporis. Unde mortuus erat et in corpore et in anima. Unde dat quatuor documenta. Primum scilicet ut qui vocatus est ad statum perfectionis, non cognoscat patrem carnalem per affectionem inordinatam; infra XXIII, 9: unus est enim pater vester qui in caelis est. Secundum est quod inter fideles et infideles retrahitur germanitatis affectus. Unde Lc. XIV, v. 26: si quis venit ad me, et non odit patrem suum, et matrem, et uxorem, et filios, et fratres, et sorores, adhuc et animam suam, non potest meus esse discipulus. Et hoc verum est ubi pater et mater retrahunt a Deo. Tertium est, quod infidelium mortuorum non est facienda memoria apud sanctos. Quartum est, quod omnis qui vivit extra Christum, mortuus est, quia ipse est vita, secundum Gregorium.
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Et ascendente eo in naviculam. Positum est praeceptum domini de transfretatione; hic ponitur executio praecepti. Erant enim manifestata miracula in terra, vult manifestare in aquis, ut ostendat se esse dominum terrae et maris. Per istam naviculam intelligitur Ecclesia, vel crux Christi; unde de ista potest dici illud Sap. XIV, 5: exiguo ligno committunt animas suas. Discipuli domini sequuntur eum in Ecclesia per obsequium mandatorum. Item sequuntur eum ascendentem in crucem. Ad Gal. VI, 14: per quem mihi mundus crucifixus est, et ego mundo. Deinde subiungitur miraculum. Et primo ponitur periculum imminens; secundo discipulorum interpellatio, ibi et accesserunt; tertio eorum exauditio, ibi et dicit eis Iesus. Periculum tangitur ex procella, et Christi dormitione.
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Et ecce motus factus est magnus. Sicut sancti dicunt, non est facta tempestas ex intemperie aeris, sed ex divina ordinatione provenit. Et hoc factum est multiplici ratione. Primo ut discipuli, qui specialiter dilecti et vocati erant, humilia saperent, et non se extollerent: et hoc significabat futurum periculum, quod imminere debebat tempore passionis. Et post, ut ait Paulus apostolus II ad Cor. I, 8: gravati sumus supra virtutem, ita ut nos taederet etiam vivere. Item alia causa, ut scirent in periculis vivere, et vincere, ut habetur Rom. c. VIII, 37: in omnibus his superamus propter eum qui dilexit nos. Item Chrysostomus exponit, quia ipsi erant praedicaturi quae de Christo viderant; ideo ut magis in ipsis experti essent miraculis, et essent certiores, voluit dominus eos pati. Unde in Ps. LXV, 16: venite, et narrabo opera domini. Citius enim poterant recordari de huiusmodi quae sibi evenerunt. Ipse vero dormiebat: et hoc ut ostenderet se verum hominem; sic enim erat in omnibus, ut ubi volebat ostendere divinitatem, semper ostendebat aliquid humanitatis. Dormiebat, quia habitu inventus est ut homo, Phil. II, 7. Secundum enim divinitatem non dormiebat. Unde Ps. CXX, 4: non dormitabit, neque dormiet qui custodit Israel. Item dormiebat, ut constituerentur inter timorem et spem. Item ut ostenderet singularitatem, quia in tanta tempestate manebat securus; Prov. VIII, 28: quando librabat fontes aquarum, quando circumdabat mari terminum suum, et legem ponebat aquis. Sequitur interpellatio discipulorum accesserunt discipuli et cetera.
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Tantum enim erat ventus, quod oportuit eum evigilare: et totum istud dictum fuit in figura de Iona, quia Ionas in navi dormiebat, et nautae evigilaverunt eum ad interpellationem, isti vero ad salvandum; unde dicunt, domine, salva nos, perimus. Et primo confitentur potestatem eius dum dicunt, domine; Ps. LXXXVIII, 10: tu dominaris potestati maris, motum autem fluctuum eius tu mitigas. Item petunt auxilium, quia sciebant ipsum esse salvatorem; Is. XXXV, 4: ipse veniet, et salvabit nos. Item periculum terrenorum exprimunt. Et hic signatur mors Christi in dormitione, qui et excitatus est per resurrectionem. Vel dicitur dormire in tribulationis et tentationibus sanctorum: et tunc precibus sanctorum evigilat: unde dicitur Ps. XLIII, 23: exurge, quare obdormis, domine? Item dormit in pigris: unde excitandus est, ut admonet Paulus ad Eph. V, 14: exurge qui dormis, et exurge a mortuis, et illuminabit te Christus.
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Sequitur quomodo subvenit quid timidi estis modicae fidei? Videtur quod non essent modicae fidei, quia dicebant, salva nos; sed vere modicae fidei fuerunt, quia non credebant quod etiam dormiens posset salvare. Vel modicae fidei, quia si ipsi haberent magnam fidem, ipsi possent imperare mari. Tunc surrexit et imperavit ventis: tempestas enim oritur ex ventis ut ex causa efficiente, ex aquis ut ex causa materiali: et utrique imperavit; unde Ps. CVI, 25: dixit, et stetit spiritus procellae. Et hoc est quod dicitur et facta est tranquillitas magna. Sed consuetudo est quod quando fit tempestas, duobus diebus mare non sedatur totaliter. Ideo ut appareat perfectum miraculum, statim facta est tranquillitas magna, quia Dei perfecta sunt opera, Deut. XXXII, 4. Porro homines mirati sunt et cetera. Hic ponitur effectus, scilicet admiratio turbarum. Quod dicit homines, non intelligatis apostolos, quia numquam apostoli sic appellantur; sed per homines intellige nautas. Vel, secundum Hieronymum, si etiam intelligas homines, idest apostolos, potest esse quod dubitare potuerunt ut homines, dicentes qualis est hic? Hic Chrysostomus addit homo; quia enim ipsum viderant dormientem, hominem vocabant; quia signum divinitatis viderant, ideo dubitabant.
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Quia venti et mare obediunt ei: quia omnis creatura suo creatori obedit; Ps. CXLVIII, 8: ignis, grando, nix, glacies, spiritus procellarum, quae faciunt verbum eius et cetera. Non quia animam rationalem habeant, sed quia ad modum obedientis se habent. Ut manus et membra animae obediunt, quia statim moventur ad eius nutum, sic omnia Deo obediunt.
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Sequitur et cum venisset Iesus trans fretum. Quia posita sunt miracula, quibus dominus liberavit multos a periculis exterioribus; hic ponuntur miracula, quibus fit liberatio a periculis interioribus, sive spiritualibus. Et primo ponitur miraculum; secundo effectus, ibi at illi exeuntes abierunt in porcos. Et circa primum primo ostenditur malitia Daemonum quantum ad saevitiam quam in homines exercent; secundo quantum ad impatientiam, ibi et ecce clamaverunt etc.; tertio quantum ad nequitiam, quia animalibus brutis nocuerunt, ibi Daemones autem rogabant eum et cetera. Circa primum primo locus describitur; secundo saevitia Daemonum declaratur. Erat quaedam regio quae dicebatur regio Gerasenorum. Gerasa interpretatur colonum eiiciens vel advena appropinquans quia prope gentiles. Occurrerunt ei duo habentes Daemonia. Ostenditur saevitia, primo quia opprimebant eos; secundo quia homines decipere nitebantur. Sed quaeritur quare alii Evangelistae non faciunt mentionem nisi de uno; iste de duobus. Dicendum quod sine dubio duo fuerunt; sed unus fuit magis famosus. Et erant saevi, quia nocebant non solum corporaliter, sed etiam spiritualiter. Unde in monumentis habitabant, ut inducerent hominibus terrorem. Unde error fuit, quem quidam posuerunt, quod Daemones aliquam animam reducerent in corpus mortuum, ut legitur de Simone mago; sed hoc nihil erat, sed fingebant Daemones ad homines decipiendum. Unde dicit Porphyrius, quod genus Daemonum est fallax. Unde isti magi maxime utuntur corporibus mortuorum: quare habitabant Daemones in sepulcris; Is. LXV, 4: qui habitant in sepulcris, et in delubris idolorum dormiunt. Erant enim tam saevi, ut nemo posset transire per viam illam: quia in via hac qua ambulabam, absconderunt superbi laqueum mihi, Ps. CXLI, 4, superbi, idest Daemones. Sed ostenditur eorum impatientia, quia Christi praesentiam non ferebant; unde dicitur clamaverunt: et in hoc ostenditur impatientia; Is. LXV, 14: clamabitis prae dolore cordis, et prae contritione spiritus ululabitis.
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Item fatentur Dei potentiam dicentes quid nobis et tibi, Iesu fili Dei? Vere nihil, quia nulla convenientia Christi ad Belial. Sed quare hoc dicebant? Quia graviter puniebant homines: et audierant, quia Christus deberet eis potestatem amovere. Unde voluerunt dicere: et si aliis nocuimus, tibi non nocuimus, quare non debes nos gravare. Item confitentur filium Dei. Et in hoc confunduntur Ariani, quia si non sanctis credunt, saltem Daemonibus credant. Sed contra, quia videtur quod non cognoverunt eum: quia I ad Cor. II, 8: si cognovissent, numquam regem gloriae crucifixissent et cetera. Sed dicendum, quod quando dominus volebat, humanitatem ostendebat, ita quod se eis occultabat. Quare venisti ante tempus torquere nos? Sciunt Daemones quod in die iudicii Daemones debent suscipere maius tormentum cum dicetur ite maledicti, in ignem aeternum. Item credunt aliqui quod Daemones usque in diem iudicii non patiuntur poenam sensus, sed poenam damni: et hoc pro isto verbo quia venisti ante tempus. Sed contra hoc est quod dicit Damascenus: hoc hominibus mors, quod Angelis casus. Sed homines cum moriuntur, statim recipiunt poenam sensus, sic Angeli qui ceciderunt. Quidam dicunt quod ignem suum semper secum portant. Sed quomodo potest hoc fieri, quia iste ignis corporeus est? Dicendum, quod licet hic ignis sit corporalis, habet tamen aliquid spirituale: unde cruciat per modum cuiusdam alligationis; spiritus enim excedit naturam corporis, sed Deus alligat spiritus corporibus; sicut cum alligatur anima corpori, dat corpori ut moveatur secundum voluntatem animae: sicut si datur aliqua praelatura alicui in aliqua Ecclesia, ipso non existente in eadem; sic licet iste ignis sit corporeus, ratione spiritualitatis potest agere. Torquere nos et cetera. Magnum tormentum reputant quod non possint hominibus nocere. Sed si essent in Inferno, non possent ita nocere; et ita tormentum eis magnum est intrare in Infernum.
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Erat autem non longe ab eis grex multorum porcorum pascens. Hic tangitur malitia, quia non solum hominibus nocent, sed et brutis. Grex porcorum: unde patet quod hoc non erat in Iudaea, quia Iudaei non utuntur porcis. Si eiicis nos, mitte nos in porcos. Sed quare non petierunt quod mitteret eos in homines? Quia ipsi videbant eum sollicitum circa curam hominum. Sed quare in greges porcorum? Quia erant magis vicini. Item quia est animal valde immundum. Unde ad designandam immunditiam permisit intrare in porcos: et hoc videtur significari Iob XL, 22: numquid multiplicabit ad te preces, aut loquetur tibi mollia?
8:32
Sequitur Christi concessio et ait illis: ite et cetera. Sed videtur dominus audisse Daemones. Dicendum quod non audivit; sed ex sua sapientia sic fieri permisit, et ordinavit, ut ostendatur malitia Daemonum, quia nisi dominus cohiberet, ita ruerent in homines, sicut ruerunt in porcos. Sed quando dominus permittit aliquid Daemonibus, non totaliter permittit sed imponit eis fraenum, ut in Iob II, 6. Unde ad hoc designandum permisit eos ruere in porcos. Item ad designandum quod nihil possunt nisi ex Dei permissione. Item ut homo suam dignitatem cognosceret, cum ad salutem unius hominis tot millia porcorum permiserit interfici. Sequitur executio mandati et magno impetu abiit totus grex per praeceps in mare; in quo denotatur quod nullus a Diabolo totaliter potest extingui, nisi porcum se exhibeat, idest totaliter immundum. Unde habetur Apoc. XVIII, 21: hoc impetu mittetur Babylon civitas illa magna; II Petri II, 13: hi velut irrationabilia pecora peribunt, percipientes mercedem iniustitiae et cetera. Sequitur pastorum admiratio; unde pastores fugerunt et nuntiaverunt haec omnia. Unde profecti nuntiaverunt triste et laetum: triste de porcis; sed laetum de daemoniaco curato. Per istos pastores signantur principes synagogae, qui propter temporalia, quantumcumque possunt, contradicunt Christo.
8:34
Consequenter sequitur totius populi admiratio et ecce tota civitas exiit obviam Iesu, et viso eo rogabant eum ut transiret a finibus eorum. Et quare? Quia multa damna eis fecerat, ideo timebant, quod si plus ibi moraretur quod plura eis faceret damna. Sic aliqui propter detrimentum temporale timent esse cum Christo, ut habetur Is. XXX, 11: declinate a me semitam: cesset a facie nostra sanctus Israel. Vel aliter. Quia non ex malitia, sed ex devotione, quia indignos se reputabant. Simile dixit Petrus: recede a me, quia homo peccator sum.
8:1
And when He was come down. S. Jerome, S. Chrysostom (Horn, xxvi.), The Author (Horn, xxi.), take this to mean that all that is contained in the three previous chapters was spoken by Christ on the Mount. That this was not so has been proved in verse I. S. Matthew says, " When He was come down from the Mount," not because He had spoken all His sermon on the Mount, but because when he said (verse i) that Christ had gone up into the Mount to escape the multitude and there held a conversation with the Apostles ; and when he had taken occasion from this to relate other conversations, wishing now to relate what Christ did for the crowd that afterwards followed Him, he must of necessity say that He came down from the mountain ; for the people could not follow Him unless on the plain. It may be asked why S. Matthew, when he related the words of Christ to the same multitude (vi., vu.), did not say that He came down from the mountain and the multitudes followed Him. It was not necessary that he should say that Christ came down, unless to give the reason of the multitude having followed Him ; nor to say that they did .so after His sermon, because it was of no moment what listeners or witnesses of His doctrine He had while He was speaking ; but it was of moment to know how many witnesses there were of His miracles, that no one might endeavour to suppress or undervalue them. Besides, S. Matthew, after he had set forth Christ's doctrine, desired, as S. Jerome says, to relate His acts, and he said, " Great multitudes followed Him ". In this S. Matthew follows another order than that of the other Evangelists ; for they describe the miracles before the doctrine, as if the former should give assurance of the latter.
8:2
And behold a leper. S. Mark (i. 40) and S. Luke (v. 12) relate some other miracles first. It is uncertain, therefore, whether this happened after those, or those after this, only that S. Matthew saying, "And behold a leper," seems to imply that this took place immediately on Christ's descent from the mountain ; for this is the force of the word "behold," as has been shown on chap. u. i. Leontius well observes that the sick were not brought to Him, lest they should interrupt His teaching.
And adored Him. Trpoo-e/cvve, "bent the knee," "threw Himself at the feet of Christ" (S. Mark i. 30; S.Luke v. 12). The Hebrew is VOD7 T>D2 which many explain to mean respect shown to Christ as to some prophet or holy person. It would, however, appear to have been an act of worship ; and all the Evangelists appear to have described it so carefully to show the faith of the leper, which would, however, have been very slight indeed, if he had thought Christ nothing more than a prophet or holy person. He believed Him, however, to be God ; for he could not have said to any but God " If Thou wilt ". He did not say, " If Thou wilt pray to the Father," but " If Thou wilt," as showing that His power was equal to the Father's. So say S. Chrysostom (Horn. xxvi.), Theophylact, and Euthymius. Great, indeed, is the faith and singular the manner of prayer of one who asks nothing but shows his need and offers his faith.
8:3
And Jesus stretching forth His hand. What need was there that Christ should stretch out His hand, and, especially, should touch a leper, whose contact under the Old Law was reckoned unclean ? From this, and similar passages, some ancient authors, and among them S. Cyril of Alexandria, think (i) that Christ pleased to heal some sick by the touch of His Person, to show that even His flesh itself, by the union with the Godhead, had a life-bearing and a life-giving power; (2) S. Ambrose (v., On S. Luke] gives another reason, that Christ did it to prove the truth of His human nature which He had taken ; (3) others say that He was not subject to the Old Law, which forbade the Israelites to touch a leper (Levit. xiii. 46), but that as the giver of the Law, He was above the Law: so S. Chrysostom (Hom. xxvi. on S. Matt., and xvii. on various passages of S. Matt.\ The Author (Hom. xxi.), S. Ambrose, Euthymius, Theophylact ; (4) others, again, hold that Christ did it to show that it was He Himself and not another who healed the leper, because it was He Himself and not another who touched (S. Chrysostom cited by S. Thomas) ; (5) it may have been done by Christ to show that the Law, which forbade the touch of a leper, lest he who touched him should be defiled, had no place in Him, who could not be defiled, and who touched, not to be contaminated, but to heal (Tertullian, w., Cont. Marc.).
I willy be thou clean. Christ answered by the same words as were used by the leper, to confirm his faith by the result (S. Ambrose, v., On S. Luke ; S. Chrysostom, Hom. vu. on various passages of S. Matthew).
Made clean. Mundare. This is not the infinitive mood, but the imperative. Ancient authors have rightly concluded of the Godhead of Christ from this passage. He healed the leper not as by the power of another, but by His own will and command (S. Justin, Exposit. Fid. ; Tertullian, w. Cont. Marc. ; S. Athanasius, De Ess. Comm. P.F.S.S. ; S' Ambrose, v., On S. Luke ; S. Chrysostom, Horn. xxvi.). Some have proved from this passage both the Divinity and the Humanity, as Tertullian, S. Cyril, S. Ambrose, whose words are : u He said * I will ' because of Photinus. He commanded because of Arius. He touched because of Manichaeus."
8:4
Thou tell no man. It is a fit question why Christ forbade the leper to speak of so great a benefit, and why He commanded him who had received to return no thanks. S. Hilary answers (Can. vu.) that this kind of healing will not be offered, but must be sought ; that is, the miracle should not seem to be boasted of, as if by the command of Christ, lest others also who were sick should come and seek for a similar cure, and lose the merit of their faith if they came not of their own will, but as urged by the miracle. S. Ambrose concurs. 2. S. Jerome thinks it was unnecessary to boast in words of that cure which the leper bore on his whole person. 3. Others thought it a caution to the leper not to appear to seek his own glory (S. Ambrose, v., On S. Luke ; S. Chrysostom, Honi. xxvi. ; Bede, Euthymius, Theophylact). The opinion of The Author seems excellent ; not that the leper was forbidden to speak at all, but only not until he had shown himself to the priest, lest, if they should hear of what had been done by common report, they might falsely declare that the man was not cleansed at all, his cleansing having to be declared by them as the Law commanded (Lev it. xiv. 46). Christ, moreover, said to him immediately : " Show thyself to the priest ". Why he said this has been much discussed. Many say that it was to show that He kept the Law (Tertullian, w., Cont. Marc. ; S. Chrysostom, Horn. xxvi. ; S. Jerome, Euthymius). Others say, if he did not show himself to the priest, he would be compelled to remain without the city, and have no benefit of his cure ; because it was not lawful for one who had been healed of this disease to return into the city before the high priest had decided on his cure (Theophylact). S. Jerome gives two other reasons : one to show the man's humility ; another, which Bede approves, and which seems the best of all, that the priests would be without excuse if they refused to believe on one whose miracles they had proved. This is the meaning of the words that follow : " For a testimony unto them ". They refer not only to the offering of the gift, as shall shortly be shown, but also to the showing of the leper himself.
For a testimony unto them. Some • refer this direction to the word " commanded " just before. Thus the meaning may be : " Offer the gift which Moses commanded, that it may be for a testimony to them that thy cure was not of the priests, nor of man at all in any way, but of God" (S. Hilary). Others refer it to the word " offer," as The Author (Horn, xxi.) and Theophylact, as if Christ had said : " Offer to the priest thy gift, lest, if thou offer it not, he speak ill of thy cure, and that the acceptance of it may be a perpetual testimony against them of thy true cure ; for they will not be able to say that thou wert not truly healed, for whose cure, both known and approved, they have received thy gift ". Others, Tertullian, S. Chrysostom, and S. Ambrose among them, refer it to both words — " show " and " offer ". Their idea seems very admirable, that Christ not only gives the reason of His having commanded the leper to offer his gift, but also of His having sent him to the priest, and of His having forbidden him to speak to anyone before he had seen the priest. The meaning is, then : " Tell no man ; that those very men who are My chief enemies may be the first witnesses of My miracles, and their unbelief be made plain by their own testimony ". The nature of the gifts to be offered has been described on Levit. xiv. 4.
8:5
There came to Him a centurion. It is clear even from his title that he was a Gentile ; nor is it credible, as SS. Chrysostom and Augustin have pointed out, that when the Jews were under the Roman yoke centurions should have been made of their nation. It has been doubted whether this were the same centurion as he of whom S. Luke (chap, vu.) writes. The cause of the doubt is the fact that there appears to be a great difference between the narratives of the two Evangelists. S. Matthew says that the centurion came to Christ ; S. Luke that he sent to Him, first the elders of the Jews and then his own friends, excusing himself for not having come in person, for he thought himself unworthy to do so. S. Matthew says that the centurion asked Christ not to come into his house, for he did not think himself worthy. S. Luke says that he asked Him to come. From these reasons, some have been led to think the two histories accounts of different events, as S. Chrysostom (Horn, xxvii.) and Euthymius say. But all the Ancients think otherwise ; and, indeed, who can believe that two miracles so like each other could have happened ? Each took place in Caper naum ; each at the same time ; each to the servant of a centurion ; each to a paralytic servant ; and each centurion said, " I am not worthy," &c. Those who would make them two events act without consideration, dwelling on the points of difference and not on those of resemblance. As to the words of S. Matthew, that the centurion himself came, and of S. Luke, that he sent the elders of the Jews, some have replied that he did both. He first sent the Jewish elders, and, when he heard that Christ was coming, his friends, as S. Luke relates ; and, at last, when the disease grew more severe, he came himself, as S. Matthew says. So S. Chrysostom (Horn, xxvii.), Euthymius, and Theophylact. Others think that he came per altos, notfler se, for he is said to come, not only who comes per se, but who comes per alios, as a suitor is said to appear before a judge, who appears not in his own person, but by his counsel (S. Augustin, in loc., and De Consens., u. 20, and Cont. Faust, xxxiii. 7, 8 ; Bede ; Leontius, in /<?<:.). The words of S. Matthew (verses 8, 9) do not affect the question. For as one who comes per alium is still said to come, so he who speaks by another is said to speak. The argument is of more force that it does not appear probable that the Jewish elders, who, in S. Luke, ask Christ to come, here ask Him not to come. But the answer is easy : the Jewish elders spoke the words in S. Luke of their own minds. For it is plain, from his account (verses 6, 7), that the centurion did not tell them to ask Christ to come to him, and, therefore, having less faith than the centurion, but more vanity, they did not deliver their message faithfully ; but, partly from not believing that Christ could cure the paralytic by a word when absent, and partly wishing, as S. Chrysostom says, to show that they had influence enough to bring Christ, they asked Him, contrarily to their commission, to come. Thus they also added of their own minds, " He is worthy," &c. (verse 4). The centurion had not charged them to say this, but the contrary. One Evangelist, therefore, has related what the centurion directed, the other what the Jews said. It would appear, therefore, that the words in S. Luke (verses 8, 9) were not spoken by the Jews, for they had not faith enough to use expressions so full of belief, especially when, as appears from S. Luke, they had asked Christ to come ; but they were spoken by the friends of the centurion, whom, as S. Luke tells us, he sent to Christ when he heard that He was coming, and who were probably Gentiles, because the Evangelist does not call them Jews, as the others, but " his friends ". These, then, as his more intimate friends, seeing that the others had not performed his commission faith fully, he instructed better, to say that he was a man under authority, who said to this soldier, " Go," and he went, and to that one, " Come," and he came, and to another, " Do this," and he did it. As they were more trustworthy, they delivered this message in the words in which they had received it. Some have thought that this centurion was the ruler mentioned by S. John (w. 46), and that this miracle is the same as the one there described. Leontius, on this passage and on 5. John ; S. Chrysostom, Theophylact, and Euthymius, also on 5. John, refer to this opinion, and refute it, as I have done.
8:6
My servant. Puer as 5. Matthew reads ; servus as 5. Luke (vu. 2).
8:8
/ am not worthy. faavos, "sufficient," that is, worthy, as in chap. iii. II ; I Cor. xv. 9 ; Coloss. i. 12. That Thou shouldest enter under my roof. They seem to be in error who suppose the centurion to have said this because he was a Gentile, and it was not lawful for Jews to enter the houses of Gentiles. For he could have said this not less properly if he had been a Jew ; and he not only said that he was unworthy that Christ should enter his house, but even that he himself should come to Him (S. Luke vu. 7). "Not, therefore, because he was a Gentile, but because he knew himself to be a sinner ; not from superstition, but from faith, he said that he was unworthy that Christ should enter his house, as S. Peter said, ' Depart from me, for I am a sinful man, O Lord ' ' (S. Luke v. 8 ; Bede).
But only say the word. A Hebraism : die, " say," that is, command, by a word — verbo, "by one only word ". The centurion not only opposes a word to a deed, but to a long discourse, as when it is said, " By the Word of the Lord," that is, by one only and most brief word (Ps. xxxii. 6). It is possible that the centurion had heard how Christ had healed the leper not long before, by a single word — Mundare^ " Be thou clean " — and had thence conceived so great faith that he did not doubt the power of Christ to do the same to his own servant. Leontius says that some held that the centurion did not bring his servant to Christ because he was at the point of death, and he feared that the agitation of the journey might be fatal. Leontius rejects the idea as unworthy of the centurion's faith. For he who believed that by one word Christ could heal a dying man, must surely have thought that He could have prevented him from dying.
8:9
For 1 also am a man. The centurion argues not from equal terms, but from the greater to the less. If I, who am under the power of another, the chiliarch and the emperor, yet, having soldiers under me, say to this one "Go," and he goes, and to another " Come," and he comes, how much more canst Thou, who art under no one, by Thine own power alone, heal my servant ? that is, Thou art able to do per alios what Thou art able to do per te. Thus have all Catholics authors explained it (S. Augustin, Serm. de Verb. Dom. ; S. Chrysostom, Horn, xxvii. ; Bede ; Strabus, In Comment?). Leontius explains the words " under authority " best of all — VTTO egova-iav, sub rege, "under the king". If we had no other proof of what I say, than that it makes the meaning fuller and more worthy of the so great faith of the centurion, this one argument alone should be sufficient. For who does not see that it was not in accordance with faith so great as that of the centurion to make himself equal in any way to Christ ; even if we could imagine him to have done this with truth, he would not have done it in fact. For it would be the act of a very bad petitioner to make himself equal to him of whom he asked a favour ; although he thought himself even the superior, he would speak as the contrary. The Greek means : " Even I, who am not God, as Thou art, but a man like those whom I command, yet, because I have soldiers under me, I say to this one," &c. The centurion's assertion that he had soldiers under him was not to show that he was placed in authority, but to give his reason for saying to this one " Go," and to that one " Come," &c.
8:10
Marvelled. No one is ignorant that wonder proceeds from knowledge following previous ignorance. We wonder at what we see, or hear, or come to know in any other way, when we were not only in ignorance before, but had not even thought of the subject in question. That Christ, therefore, wondered at this, when He was ignorant of nothing, and much less of that faith of the centurion at which He wondered, when, as S. Augustin says, He had Himself created it, we may justly wonder. Some say that He wondered as man, but even as man He was not ignorant of that faith ; nor is it more probable that, as others think, He wondered, not from new knowledge, but from new experience. The Doctors of the Church make a kind of knowledge in Christ, which they call knowledge experimental (scientia experiment alis\ and which they say that Christ was able to acquire from new events, according to S. Paul (Heb. v. 8). But experience cannot cause wonder in those whose minds anticipated what they perceive, and it is certain that Christ was such as these. Much more probable is the opinion of S. Augustin, that Christ did not really wonder, but that we might wonder, as if He had said with wonder : " I have not found so great faith," &c. ; he says (i. 7, Cont. Advers. Leg. et Prophet^) : " Whoever wonders, as men ordinarily use the word, shows that that at which he wonders is unexpected and unforeseen by him. But Jesus foreknew all things, and what He commended to the wonder of men He praised by wondering at it." And again (i. 8, On Genes, cont. Manich^} : " Who made that faith in them but He who wondered at it ? Even if another had made it, why should He wonder who foreknew it ? What the Lord wondered at He signified was matter of wonder to us to whom it is natural to be so affected. All such emotions in Him are not signs of a mind disturbed, but of a master who is teaching us." Christ then is said to have wondered, as God is said to be angry. Not that He is really angry, but that He punishes the sins of those who are angry, Christ is said to have wondered in this manner. Not that He wondered, but that He spoke like a man who does so : " O woman, great is thy faith " (xv. 28). / have not found so great faith in Israel. The Greek is ovSe eV rcS' Io-pdrj\, " No, not in Israel ". Some have concluded, as S. Chrysostom (Horn, xxviii., in loc.y and On S. Luke vu. 5, " He hath built us a synagogue "), that the centurion was an Israelite, and not a Gentile. From each of these passages they should have drawn a contrary conclusion. For when Christ says here that He has not found so great faith, even in Israel, where there ought to be more faith, because he was a son of Abraham, the father of all the faithful, He shows clearly that the centurion was a Gentile. In 5. Luke the Jewish elders praise him because, though he was not a Jew, he was so friendly to their nation that he built them a synagogue. We may rightly inquire how Christ said that He had not found so great faith, &c., when we must believe that in the Apostles and Prophets, and certainly in the Blessed Virgin, there was greater. Some, as S. Jerome and Bede, exclude the Patriarchs and Prophets, because Christ does not say, " There is not," but " I have not found " — that is, " In Israel, from whom I was made man ". But what shall we say of the Apostles and the Blessed Virgin ? S. Jerome thinks that the faith of the one centurion was not compared with that of single Jews, but that the faith of the Church of the Gentiles (which was signified by the centurion) was compared to that of the whole Church of the Jews, and was preferred to it. But this meaning is by anagoge : it is not the literal one, for Christ wondered, also, at the faith of the centurion Himself. The Author (Horn. xxii.) gives two not inapplicable explanations: I. That the centurion had greater faith even than the Apostles. Nor is this so extraordinary, when Christ praises the faith of the centurion so highly, and so frequently blames the Apostles for their want of it, as in verse 26 ; xiv. 31 ; xvi. 8 ; xvii. 20 ; and 5. Mark xvi. 14. 2. That the faith of the centurion was greater than that of the Apostles, not simply, but in proportion to the person. For the Apostles were Jews, and the centurion was a Gentile. A little faith in the latter was therefore greater than, the very greatest in the former. The whole passage is apparently capable of two explanations : i. Christ does not compare the faith of the centurion with that of each of the Apostles, but with that of the people, for we are accustomed at times to speak generally, excluding those of whom there is no question. We some times say before a man of learning : " Such an one, this or that, is the most learned man we ever knew," he with whom we are conversing being excepted, with whom it would be invidious and impolite to compare another. A king says that this person or that is the most powerful of all his subjects, leaving himself unmentioned, whom he knows to be much more powerful than any. Christ said : " There hath not risen among men that are born of women a greater than John the Baptist" (xi. 11) ; not as including Himself, who was born of woman, and was far greater. So in this place, when He says that He has not found so great faith, He does not include His own family, the Blessed Virgin, and the Apostles. 2. The other explanation is that Christ spoke, not of faith itself, but of the external signs of faith. He had said : I have not found any who has so replied to me — who has made such a profession of faith. The former seems the better of the two.
8:11
From the East and from the West. From the whole world beyond Judaea, putting the two most remote points for the whole. S. Augustin (Serm. vi. de verb. Dom. sec. Matt.) says : " They will come when called ". Christ speaks of the calling of the Gentiles, which was foretold by Isaiah (xliii. ; xliv. 5-7), and of which the entire Epistle to the Romans, especially chapter ix., treats at large.
And shall sit down. Shall sit down at- table — a figure taken from banquets. The kingdom of heaven is often compared to a feast, because " We shall be satisfied when the glory of it shall appear" (Psalm xvi. 15; S. Luke xiv. 15; xxii. 29, 30; Apoc. xix. 9). This is shown by the parable of the wedding, and the guests invited to it (S. Matt. xxii. 2 ; S. Luke xiv. 1 6). It was not the custom of the Gentiles, nor were they allowed, to sit with the Jews, but Christ teaches us that in the kindom of heaven they shall sit down with the Patriarchs of the Jews — Abraham, Isaac, and Jacob — and be preferred to the Jews themselves.
With A braham, and Isaac, and Jacob. Many suggestions have been offered as to the reason of these three Patriarchs being especially mentioned : 1. God is called their God (Exod. iii. 6, 15, 16 ; S. Jerome). 2. They were promised the land of Canaan, which signified the kingdom of heaven (Gen. xii. 7 ; xiii. 15 ; Theophylact). 3. Their faith shone most brightly, by following which the Gentiles were grafted into the good olive. These three Patriarchs would appear to be named as the founders of the kingdom of the Jews, who would sit, as it were, at the head of the table, to show that the Gentiles would sit with them — that is, most closely to them — and be preferred before the Jews : as the faith of the centurion, which was the cause of this declaration, came nearer to that of Abraham, Isaac, and Jacob, than the faith of the Jews : at that assembly, as it were, where Abraham, in foretaste of the happiness of heaven, enjoyed the expectation of Christ, and which is called Abraham's bosom (S. Luke xvi. 22).
8:12
But the children of the kingdom. Some take this (i) to mean the sons of God, and, there fore, the heirs of His kingdom. But why not then call them at once sons of the King ? (2) Others think them to be those in whom God had reigned before, as Psalm Ixxv. I : " In Judaea is God known " (S. Jerome and Bede). (3) Others, again, whose opinion seems better, think them those to whom the kingdom of heaven had been promised, and who were in some sense in possession of it. And it is said that they will be cast out, as if they had been in the kingdom before, like the guest without the wedding garment (xxii. 12); so thinks Theophylact. They are called the sons of the kingdom by a Hebraism, nrn^rV!3D, because they were born to it and intended for it, as he is termed " the son of death " who is born to die, or the son of those who, as our version renders it, " have been put to death" — mortificatorum (Ps. Ixxviii. n). What some others say must be considered : namely — (4) That they were called the children of the kingdom, because they were born in the kingdom of Judaea, which was a kind of shadow or commencement of the kingdom of heaven, that the Jews may be opposed to the Gentiles, as natives to foreigners. (5) That they were called the sons of the kingdom, not as being such, nor because they had been such but had been cast out, but because they ought to have been such, and were not such, by their own fault, as men are called the sons of wisdom, not because they were, but because they, above all others, ought to have been, wise ; for " wisdom is justified by all her children " (S. Luke vu. 35).
Into the exterior darkness. It is not doubtful that hell is here meant, although Origen (On S. Matt, xxiii.) thinks it purgatory, which is external to hell. It is uncertain why the place was called darkness, and why exterior darkness, as there is fire there and the darkness itself is most especially internal and concealed. It is certain that Christ always spoke of hell as a prison of which, although dark, the darkness is inward and not external, but is so much greater as it is more internal. Many have explained the reason of its being called "darkness" ; very few have offered any suggestion as to why it is termed exterior. S. Jerome (Comment^), S. Augustin (Ep. to Honor, cxx. 22), S. Ambrose (vu., On 5. Luke], say that it is from the condemned being sent into darkness, because they go away from God, who is the true light This, however, even if true, appears to be allegorical, as is the explanation mentioned by S. Augustin in his Commentary on Ps. vi. : " The external darkness is so called as being that blindness which is extreme and cannot possibly be cured, and into which all the condemned are dismissed, because in hell they can bring forth no repentance". Others hold that it derives this appellation from the place of hell being void of light (S. Jude, verse 6) ; for although there is true fire in hell, yet, as SS. Basil and John Dama scene say, it has heat, but not light, afflicting the wicked not only with fire, but also with darkness. All the darkness of hell is not called outer, but that into which (as it is said) the Jews are to be cast. According to Theophylact, there are many degrees of punishment there, and the heaviest of all is called the exterior darkness. This appears to agree with the context, as it makes the antithesis between the Jews and the Gentiles more complete ; for as Christ had said that the Gentiles should sit down with Abraham, Isaac, and Jacob — that is, in the first place in heaven — so He now says that the Jews shall be in the last place in hell. But this may be understood otherwise ; for when the subject is the kingdom of heaven, from which all who are shut out are said to be cast into the exterior darkness, reason demands that we enquire why the place into which they are sent is called darkness and exterior darkness. But in this instance, as in many others, the kingdom of heaven is introduced under the likeness of a feast, not of a dinner, but of a supper, because it was the ancient custom to hold festivity rather at supper than at dinner, because the cares of the day were then laid aside and the feast could be extended to a greater length than in the daytime. Hence S. Paul rightly says : " They that are drunk are drunk in the night" (i Thess. v. 7). We see, therefore, that the kingdom is always called a supper, never a dinner (xxii. 2 ; 6". Luke xiv. 16 ; Apoc. xix. 9). The guest-suppers, because they were always held at night, were set off by a great light of torches, which were used not only as necessaries, but also for pride and display. The guests were, therefore, in a strong light ; the rest, who were outside, were involved in thick darkness. Thus they who are cast out of the kingdom of heaven are said to be cast into exterior darkness, because what ever was outside that kingdom was said to be, in comparison, " darkness ". They who are in it " shall not need the light of the sun, because the Lord God shall enlighten them " (Apoc. xxii. 5).
There shall be weeping and gnashing of teeth. Some distinguish these two signs of suffering as two different kinds of punishment — the one of fire, the other of cold, as in Job xxiv. 19 ; Bede (in loc.} ; S. Jerome, or whoever was the author of the commentary on that chapter of Job. But Christ, in this passage and others, did not speak of weeping and gnashing of teeth to show two kinds of punishment, the weeping being that of heat, and the gnashing of teeth that of cold ; He meant to describe one and the same thing, that is, the greatest degree of torture ; for they who suffer extreme agony do both — they weep and they gnash their teeth. Whether the weeping and gnashing of teeth are literal and actual, or are to be taken as a metaphor, is another question. It must be left open, although it would appear more right to think them literal, both because S. Jerome -does so, and from hence proves the doctrine of the Resurrection, and because to explain that by metaphor or figure which can be taken literally is the mark of incredulity, or •of one seeking an excuse for his faith.
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Go. A Hebrew expression for granting a request, as in Judges xi. 38 ; I Kings xvii. 37 ; 2 Kings xiv. 8 ; 5. Mark v. 34 ; 5. Luke vu. 50 ; viii. 48 ; 5. John w. 50. The Ancients learnt, from this and other similar passages (as ix. 2 ; 5. Mark u. 5 ; 5. Luke v. 20), that the faith of one man can profit another. The servant of the centurion either had not faith, or if he had it, for it is not stated, he was healed, not for his own, but for the centurion's faith. This is the opinion of S. Cyril (Jerus. Cat. Lect., v.), S. Chrysostom (Horn, xxviii.), S. Ambrose (v., On S. Luke).
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When Jesus had come. We learn from S. Mark (i. 29) and S. Luke (w. 38) that this happened as soon as Jesus had given that sermon in the synagogue at Capernaum at which the people wondered (vu. 28), and after He had cast out the unclean spirit (S. Mark \. 24 ; vS. Luke w. 34), of which S. Matthew has made no mention. S. Mark (i. 29) has described the whole event with greater fulness than any other of the Evangelists, as S. Chrysostom (Horn, xxviii.) and S. Augustin (u., De Consens^] have observed. For he relates that only four of the Apostles — SS. Peter, Andrew, James, and John — were with Christ when he entered Peter's house, and that it was they who mentioned to Him the sickness of Peter's wife'smother, and that, when asked, He healed her.
Into Peter's house. A twofold question has here arisen out of a single word : i. How S. Peter had a house when he left all things (xix. 27). Heretical teachers have said that the Apostles had not absolutely given up everything, but only the care and management of their affairs, which their following Christ and serving the Gospel did not allow them to superintend, and that they were accustomed to return to their homes when the preaching of the Gospel allowed. Some Catholics, from incautious perusal of their writings, have fallen into the same error. Peter had not a house, and he did not speak untruly when he said (xix. 27) : " We have left all things and have followed Thee ". Nor can it be admitted that they had left the superintendence only, for it is beyond question that S. Peter said that he and the other Apostles had given up all in the same sense as that in which Christ said to the young man : " Go, sell what thou hast and give to the poor, and thou shalt have treasure in heaven, and come follow me" (xix. 21). It was called Peter's house, not because it was such, then, but because it had been such. We may believe that he had left it, as they were poor, to his wife and his mother-in-law, unless, perhaps, it was theirs, and was called Peter's because he had lived in it before he was made an Apostle. As it is called the house of Simon and Andrew (S. Mark i. 29), it was probably not that of either, but of their father, as the houses of parents are called their children's houses as well. 2. The second question is, how Peter lived in Caper naum when he was a native of Bethsaida (S. John i. 44). For this was done in Capernaum, as is clear from 5. Mark i. 21 and 5. Luke w. 31. The above heretics say that he had two houses, one at Bethsaida, where he was born, the other at Capernaum, where he lived on account of the fishing. For Capernaum was on the margin of the lake of Genneseret, a notable sea for fish. Or, as Christ used to live at Capernaum, it may have been that Peter had moved thither. Learned and Catholic Doctors of the Church have answered the question very differently, and much better : that this house of Peter was not at Capernaum, but Beth saida, which was very near Capernaum, so that when Christ went out of the synagogue at Capernaum, He could easily go to dine or sup at Bethsaida.
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And He touched, To take her by the hand and raise her up, as 6\ Mark
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That it might be fulfilled. Vid. u. 15. He took our infirmities. ave\a/3e, " He took," for fyeyice, " He bore," "He carried," tulit,portavit, as in Isaiah lui. 4. So S. Jerome renders it, ad verbum. " He carried," portavit, ^^^ WH 1^7H " our infirmities ". The LXX. gives the meaning, but not the words. " He carries," <£e/oet, " our infirmities," portat. They use \apf3dveLv, " to take according to their custom," for $4pewt portare, "to carry," as in Levit. xvii. 16 ; xxii. 9, and elsewhere. What the Prophet says of sins, the Evangelist applies to diseases of the body : either (i) because Christ did not cure diseases of the body, except on account of the sins of the soul ; or (2) because, as S. Chrysostom says (Horn, xxviii.), diseases of the body are the punishment of sin, and very frequently arise from diseases of the soul ; or (3) because S. Matthew is accustomed to apply the prophecies not in the same, but in a similar sense, as in u. 15,
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And seeing- great multitudes. S. Matthew gives tacitly the reason of Christ having crossed the lake. It was to escape the multitude, as chap. v. i ; 5. Mark i. 35. S. Luke (w. 42) says : Die facta, "And when it was day". Each Evangelist shows that Christ retired privately to avoid the throng of the multitude. S. Augustin (De Cons., u.) thinks that this did not take place the day after Christ held that assembly and healed Peter's wife's mother, but SS. Mark and Luke say that He then went into the desert. He went into the desert after He had crossed the lake, for the mountains and desert were beyond the lake.
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And Jesus said to him. It may seem surprising that Jesus rejected so roughly the scribe who offered himself as His disciple. But from the circumstance of the person and Christ's answer, it is not difficult to conjecture that Christ knew him to have come, not so much from the desire of perfection, as from the hope of gain or renown ; and when the prospect of poverty was held out to him he was terrified : as the shame of the Cross deterred the sons of Zebedee when they wished to follow Christ for honour (xx. 22), and the young man who seemed good enough to himself, until the perfection of poverty was set before him (S. Chrysostom, Horn, xxviii. ; S. Hilary ; S. Jerome, In Comment. ; S. Augustin, De verb. Dom. sec. Matt. Serm. vu. ; Theophylact ; and Euthymius, in /<?£.).
The Son of man. Some Ethnics have endeavoured to prove from these words that Christ was the son of a human father, because the Greek is not rr)s avOpwirov, which would mean the son of a human female, but rou, which implies the son of a male (S. Justin, Qucest. 66 ad Ortkod.}. S. Justin does not so much answer these questions as show from other places of Scripture that Christ was not the son of a human father. The answer is easy. " The son of man " is a mere Hebraism for a man. For Scripture calls all generally the sons of men, including even Adam, the first man, who was the son of no human parent, male or female : but because he was a man he is called the son of man ; unless it be said that Christ is called in Scripture the Son of man in the same sense as that in which He is called the Son of Abraham and the Son of David. It is a deeper and more difficult question why Christ alone in the New Testament, and Ezekiel alone in the Old Testament are so called. For I do not remember any but these two to whom this appellation is given ; at least, not so frequently and so properly, although commonly, and in general, all men are called " the sons of man " ; for all explain the words of Daniel vu. 13 of Christ, and there is no question that they ought to be so explained. Why Ezekiel was so called has been explained in the comment on chap. u. i. Why Christ was so called must be explained here. 1. Some say that He was so called to show that it was He whom the Prophets foretold as about to take human nature, and whom they also call the Son of man (Dan. vu. 13). This is the opinion of S. Epiphanius, against the Noetians (H<zr. Ivii.), and of Theodoret in his Commentary on Daniel M\\. 12. 2. S. Gregory Naz. (Orat. w. de Tkeolog.) thinks that Christ was called the Son of Adam to show that He had no human father, but derived His human nature from Adam, through a Virgin. 3. S. Augustin (De Cons., u. i) thinks that Christ took the name to show the good of His Incarnation to us : " Commending to us what He mercifully designed to become for us ". 4. S. Augustin suggests still another reason : That, being also the Son of God, He desired by this appellation to distinguish His divine from His human nature (Ep. clxxiv. ; Tract, xxv. on S. John). 5. Others, as Tertullian (De Cam. Cksti.), simply say that Christ wished to show Himself to be true man. The right explanation why He so called Himself is apparently to be sought for from two circumstances : (i) Because He Himself and Ezekiel alone are so called, as S. Irenseus observes (iii. 18); and (2) that He alone so calls Himself; for others in the New Testament never address Him by that title. The former circumstance suggests that Christ was so called from the same or some similar reason as Ezekiel was. Many causes have been suggested of Ezekiel having been called " the son of man ". The best appears to be that of R. Abraham, that it arose from his having been used to hold frequent conversations with angels, and they, to distinguish him from themselves, who were not men, though appearing to be such, termed him " son of man ". Ezekiel did not call himself this, but the angels did. For a like reason, perhaps, Christ, as He was God, and the Son of God, when He spoke of Himself as man, called Himself the Son of man by a kind of antithesis. Not that He was another person, but in another manner — non quod alius sed quod aliter, " the Son of God because He was God, and the Son of man because He was man," as S. Augustin says. From the latter reason, we may draw the probable conclusion that Christ so termed Himself not for honour, but humility, as He is termed by the Prophets " a worm " and " the reproach of men " (Ps. xxi. 7). For, unless it had been a term of humility, others would surely, at times, have called Him by it as well. S. Stephen, indeed, who calls Him the Son of man, does so not as a sign of humility, but, we must suppose, of honour (Acts vu. 55). We observe that Ezekiel is never styled " the son of man " by himself, but by others ; Christ never by others, but by Himself. He calls Himself the Son of man, there fore, to show that, when He was in the form of God, He thought it not robbery to be equal with God, but " emptied Himself, taking the form of a servant, being made in the likeness of men, and in habit being found as a man " (Philipp. u. 6, 7).
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And another. Christ had said to him first, " Follow Me ". S. Matthew does not relate this, but we find it in ,S. Luke ix. 59, who adds that he said : " Lord, suffer me first to go and bury my father," seeking permission from Christ to do so.
Suffer me first to go and bury my father. Some think that the father was not yet dead, but that the meaning of the passage is, Suffer me to go and be with my father, who is now an aged man, until his death, and, after he is dead and buried, I will follow Thee. De Lyra explains it thus, but the opinion of the Ancients — S. Chrysostom (Horn, xxviii.), S. Basil (De Constitut. Monast.^ xxi.), Theophylact, and Euthymius — appears better. The word " bury " shows that the father was actually dead. That he was not so is not stated, and it is not likely that one whom Christ knew and called would have sought such a long and uncertain delay. Nor is it wonderful that Christ answered, " Let the dead bury their dead ". The man so invited justly deserved blame for wishing to be so long absent from Christ. We may wonder that Christ did not suffer him to go and bury a dead father. It is clear that when Christ so answered, He pleased to say a thing very wonderful and beyond human expectation. They, therefore, who so speak to prove that the father was not yet dead, because they think it unlikely that Christ would have been so cruel as to refuse so short a space of time for such an act, appear not to have thoroughly understood His design. He no doubt desired to teach us that, when called by Him, we are not to lose a single day or hour even for piety, though it were to attend the burial of a dead father, but to follow Him at once, than doing which there can be no greater piety.
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Let the dead bury their dead. It is clear that Christ here pleased to practise an ambiguity of speech. When He twice used the word " dead," it is clear that the same meaning is not to be attached to it in each case ; for the subjects of His words were either actually dead in both cases, or they were actually alive in both cases, and were only termed " dead " by metaphor. It could not have been so, for the dead can neither bury the dead, nor the living bury the living. S. Hilary, S. Chrysostom (Horn, xxviii.), S. Jerome, S. Ambrose (On Ps. xlviii.), thought that the " dead " in the first case meant the unfaithful ; others more correctly understand all who think not of Christ, but of this world (S. Augustin, w. 3, De Trin. ; xxv. 6, De Civitate. ; Quczst. 6 de S. Matt. ; and see Ephes. u. I ; v. 14 ; I Tim. v. 6).
Their dead. Christ here describes as dead those who were actually so. S. Hilary, S. Chrysostom, Euthymius, conclude that the father of the man whom Christ called was a Gentile, and that He used the word " their " as meaning, Suffer the Gentiles to bury their own Gentiles. But it is not to be supposed that Christ would have called a man who was not a Jew to preach the Gospel, when He called Paul, who was not a Gentile, but a Jew, even to preach to the Gentiles. He, therefore, calls those " their " who are dead like them, that is, who resemble them ; for each is dead, though not in the same way. Or Christ calls them " their " as meaning, Let each bury his own father, his own son, his own wife, as Abraham said (Gen. xxiii. 4, 13).
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And behold a great tempest arose in the sea. The lake of Gennesaret. S. Luke (viii. 22) calls it a lake. No one is ignorant that this and the lake Asphaltites are called seas from their great size. There appear to have been three other acts of Christ done here, not by accident, but by design, and by His Providence. 1. He entered a ship alone with His disciples, as S. Luke (viii. 22) says, that He might the more freely censure their want of faith (S. Matt. viii. 26). 2. A storm arose ; for God often raises storms to try us, as He did with Job. 3. Christ slept ; for it is to be thought a true and natural sleep, and not, as some have thought, simulated. We may, indeed, believe that it was voluntary and procured, that the storm might appear to have arisen while He was asleep, and, as it were, without His intention.
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He commanded. S. Mark w. 39; 5. Luke viii. 24, et #/., we read eVeri/z^o-ei/, " He rebuked ". We 'find the same in other places, and it seems less remote from the Greek ; but our reading of " commanded " will stand well, for eTrer/^crei/ means both " commanded " and " rebuked " : Christ spoke to the winds, tempests, diseases, and the like as if they were evil spirits. For we blame rational, not mere material things, as infra xvii. 18 ; 6*. Luke w. 35, 41 ; ix. 42. The reason, perhaps, is that diseases and tempests are often sent by evil spirits, as David says (Ps. Ixxvii. 49 \ and as Satan sent the great wind on the four corners of the house in which the sons and daughters of Job were feasting, and overthrew it (Job i. 19).
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But the men ^wondered. What men were these ? S. Jerome understands the Apostles : Bede the others who were in the ship. But it was not likely that the Apostles, who had seen so many miracles of Christ performing, would wonder ; and it has been shown, on verse 24, that there are none in the ship but Christ and the Apostles. It remains that we under stand others who were in other ships. For Christ could not have departed so privately but that many would have followed Him in other ships, as S. Mark (w. 36) relates. The expression seems to be a simple Hebraism, meaning the multitude, as chap. v. 13, and infra xvi. 13.
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Two that were possessed with devils. S. Mark (v. 2) and S. Luke (viii. 27) mention only one, yet it is the same history. S. Matthew mentions two, because there were two ; SS. Mark and Luke one only : whether, as S. Augustin thinks (De Cons Evang., xxiv.; Bede ; and Strabus in his Comment.), theirs was of higher rank, or, as seems more probable, the other was fiercer and much more heavily tormented, being possessed by a whole legion of devils (S. Mark v. 9 ; 5. Luke viii. 30), as is supposed by S. Chrysostom, Euthymius, and Theophylact. For SS. Mark and Luke, because the miracle of possession by an entire legion was singular, treat it as a singular case, and, therefore, being wholly occupied by this one, they pass over the other in silence ; but they relate many things of the latter which S. Matthew omits.
Coming out of the sepulchres. Because they lived in them (S. Mark v. 3 ; .S. Luke viii. 27). How they could do this is easily understood from the nature of the ancient tombs. They were either hewn out of the rock, or built of stone and arched over with brick, like modern wine-cellars. This is seen in Christ's tomb, which was hewn out of the rock (xxvii. 60), into which SS. John and Peter entered (S. John xx. 6), and the three women with spices (S. Luke xxiv. 3). It has been asked why these demoniacs lived in the tombs ? S. Chrysostom (Horn, xxviii.), Euthymius, and Theophylact say that it was the \vork of the devils, to lead men into the error which was in full force in the times of S. Chrysostom, as he tells us that the souls of the dead were changed into devils. S. Augustin mentions this as the opinion of some of the Platonists and certain followers of Tertullian (De Civit.> ix. ; ad Quodvult., Ixxxvi.). Others suppose that the devils did this the more to torment the souls over whom they had power. We learn, from 5. Jude 9, that Michael the arch angel contended with the devil for the body of Moses. Hence probably arose the laudable custom of the Church of placing crosses in tombs, and sprinkling them with holy water. S. Luke seems to imply the true reason (viii. 27). He says : " He wore no clothes, neither did he abide in a house, but in the sepulchres ". This is said to show the extreme fierceness of the demoniacs. They probably did not live in houses, no one being able to receive them on account of their ferocity. They therefore betook themselves to the tombs.
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What have we to do ^cuitk Thee ? These words do not seem to mean what most suppose. This is rather to fix a wrong on Christ than to entreat Him for themselves, as if they denied that they were servants and He their Lord, like the Israelites when they separated themselves from the kingdom of David (3 Kings xii. 1 6): "What portion have we in David?" That is, What harm do we to Thee that Thou shouldst cast us out ? We harm others who pass by ; we touch not Thee, we attack Thee not we worship Thee, we adore Thee, we confess Thee to be the Lord. It has been questioned whether or not these and other evil spirits knew Christ. S. Jerome, S. Augustin (De Civit,, ix. 21), Remigius (Ap.) S. Thom.\ and many later authors say that they knew Him ; not, indeed, with any certain knowledge, but from probable conjecture and suspicion. For if they had certainly known Him, they would have endeavoured to prevent His death. They did not do this, but, on the contrary, they brought it about, for they put it into the mind of Judas to deliver Him up (S. John xiii. 2). Soon after, when they knew Him, they endeavoured, through the wife of Pilate, to effect His deliverance (xxvii. 19). At first, before He began to preach, the devils did not know whether He were the Son of God and the true Messiah or not. If they had known this they would not have tempted Him. They tempted Him for this very purpose, to know the truth by experiment (w. 3, 6). After His Temptation they certainly knew that He was the true Son of God and the true Messiah, as we may see from this passage and others like it (S. Mark i. 34 ; 5. Luke w. 41). The mystery of His death, and the redemption of man from their power by it, we may suppose that they did not know ; otherwise they would never have stirred up the Jews to His betrayal. It is uncertain whether the dream of Pilate's wife proceeded from the devils or the angels, or was natural ; but we must believe, as S. Thomas has warned us, that the devil was prevented by God from knowing much of Christ, which, if not prevented, he would have known of his own nature.
Art Thou, come hither to torment us before the time ? The conjunction of words in this passage is doubtful. Some unite the expression "before the time" to "art Thou come," as if the evil spirits complained that Christ had come into the world before the time. This idea seems wholly untenable. For the devils could not have been ignorant that the time of Christ's coming, as foretold by the Prophets, was now fulfilled ; for men of very little learning knew this, and the word " hither " may appear to mean, not this world, but this country of the Gerasenes, into which Christ had now come, and in which the devils had previously worked their will with impunity. The words " before the time " should be taken, not with those preceding them, " art thou come," but with what follows, " to torment us before the time has arrived when we must be tormented ". It is a more important question why they said that they were tormented before the time. It is wonderful with what unanimity the greater number of the Ancients, relying on 2 Peter u. 4 and S. Jude 6, teach that the devils are not tormented before the Day of Judgment. They explain the meaning of S. Matthew to be, that the devils complain that they are tormented before that period ; as S. Hilary (Can. viii.) explains it. But we may believe, with the confirmed opinion of the Church, that the devils are tormented even now, and that, wherever they go, they carry about with them, as Strabus says in his Commentary on Philippians iii., their own punish ment ; but that they are punished in a lighter degree now because they have the power of wandering through the world and of harming men, which they will not have after the Day of Judgment. It is certain that the meaning of the words " before the time " is before the Judgment, because S. Luke says that they asked Christ not to send them into the abyss (viii. 31); as if they were thus to be tormented in the same way before their time of torment as they would be after the Judgment. From this question springs another : Did the evil spirits know of the Day of Judgment ? S. Augustin thinks that the devils supposed, when they saw Christ, that the Day of Judgment, which they did not look for yet, was at hand : " before the time," meaning with them, before we thought. This opinion has had many followers ; but that the devils do not know the Day of Judgment we cannot doubt, for the angels in heaven do not know it (xxiv. 36). They know, however, that it had not come yet, and, therefore, they complain that they were tormented before the time. But how ? By being driven, against their will, out of those of whom they were in possession. And it is probable that Christ may have added some torments to them that they might go out.
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And there was not far from them. The Greek reads %v Se pdicpav, " And there was far from them," in a contrary sense. Some, in other respects no undue supporters of the Greek, prefer this reading, and correct the Latin by it. Nor are they without arguments in their support. These are chiefly : 1. All the Greek copies contain an affirmation and not a negation. 2. It is probable that Christ would drive the evil spirits as far off as possible from the place which they infested. But the Latin version still seems the less corrupt of the two. (i) Because all the copies, ancient and modern, and all the early commentators except Euthymius read it so. (2) Because S. Mark (v. n) and S. Luke (viii. 32) say, " There were there," that is, the place spoken of by S. Matthew as "not far off". (3) Because S. Luke says (viii. 32) on the mountains, and S. Mark (v. 11) near the mountains which are near the sea. (4) Because Christ, as we shall shortly prove, suffered them to go into the swine, that they who were present and had the care of them might know from the destruction of the swine the number and ferocity of the devils ; which they would not have known if they had not seen the swine, nor have seen if they had been at a distance. It has been asked, how swine could be there when it was unlawful for the Jews to keep them. Some suppose that the Jews of that country kept them against the law, and that, as Rupertus says, Christ willed to punish them by the very instruments of their sin. It seems more probable that Gadara and the neighbouring cities were of the Greek religion, as Josephus says (Antiq., xvii. 13), and, therefore, had swine. But, then, why did Christ go there when He had not come but to the lost sheep of the house of Israel (xv. 24) ? The answer may be, that not only in the Greek but also in the Latin cities were many Jews, for whose sake Christ went thither ; for Gadara belonged properly to the kingdom of Judaea, but Josephus says Caesar had given it to the Greeks as a habitation.
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And the devils besought Him saying. The devils asked two things of Christ — one that He would not send them into the abyss (S. Luke viii. 31) ; the other that they might be sent into the sea. We have shown why they asked not to be sent into the abyss. Many reasons are given by the Ancients for their asking to be sent into the swine S. Chrysostom (Horn, xxix.), Euthymius, and Theophylact say that it was that the men of the country, being enraged by the loss of the swine, might not permit Him to enter their cities. The result appears to confirm this idea, for (verse 34) " they besought Him that He would depart from their coasts ". Others think that they did it from envy of the inhabitants, wishing, if they could not harm them in their persons, to do so in their property. This reason was given by the great Hilarion, as S. Jerome writes in his life, when he had cast out a devil from a monster camel. S. Jerome supports it by this passage and by the case of Job. It is rather to be wondered at why Christ permitted it. S. Jerome says that it was to bring the men of the city to repentance ; but Rupertus, as we have said, thought that it was to punish the Jews by the loss of the swine for keeping them against the law. S. Hilary suggests that it was done because of the Sadducees, who denied that there were spirits, to show them their error by the testimony of their senses. S. Chrysostom, Theophylact, and Euthymius give three reasons for the act. I. That the possessed might acknow ledge the greatness of the benefit done them, by seeing from how great a number of devils they had been delivered. 2. That we might know that the devils had no power even over swine without the permission of God. 3. That they might understand what they would have suffered if they had not been delivered by God, when they saw the swine, the instant the devils entered into them, cast themselves headlong into the sea. S. Hilarion, in S. Jerome, says that it was to show what a multitude of devils were cast out of one man when they filled a whole herd of swine. What S. Chrysostom and S. Augustin (Tractat. on S.John) say, that Christ desired to show that devils willingly enter into men, who live like swine, is true but mystical. Some ask why Christ, who was so mild that He would not break a bruised reed nor quench the smoking flax, caused so great a loss to these people ? The answer may be that Christ wished even the swine to be subservient to the glory of God, and the salvation of men. They served the glory of God because, by their rushing headlong into the sea, they declared the power of Christ : they would have served the good of men if the people of the city, after having witnessed so great a miracle, had turned to Christ. But human malice thwarted the designs of God.
8:34
They besought Him that He would depart from their coasts. It is uncertain why those Gadarenes would not receive Christ. S. Jerome and Bede think that it was from humility, as S. Peter said to Christ, " Depart from me, for I am a sinful man, O Lord " (S. Luke v. 8). Others, that it was from fear ; lest He should cast out other devils from men, and send them into their cattle. This is confirmed by S. Mark (v. 15), S. Luke (viii. 35-37), who say that they were exceeding afraid. This can be believed without difficulty of the Gadarenes, who were men of little culture. For there are many even now, who, under pretence of human prudence, would rather drive Christ out of the country — that is, those who follow Christ — than swine, atheists, heretics, and men defiled with every kind of iniquity.
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Admiratio turbarum 7,28 eo quoque cernitur quod Iesum doctorem comites secutae sunt 8,1 cum autem descendisset de monte, secutae sunt eum turbae multae , qua sententia narratio de sermone montano concluditur (cf. 4,25 et 5,1) id quod bene advertit S. Br. : « in eo quod dicit. cum autem descendisset... superioris locutionis finem facit; deinde vero gestorum ordine et tempore praetermisso ab hoc miraculo scribere inchoat ». Supra 5,93 duo assignaverat evangelista : circuibat Iesus docens et sanans; uti 5-7 doctrinam, ita nunc sanationes exponit aliquibus exemplis. De hac leprosi sanatione agitur quoque Marc. 1,40 et Luc. 5,12, ex quo manifestum fit alio tempore, ante sermonem montanum, leprosum esse sanatum. Matthaeus enim rerum ordinem, non temporis seriem sequitur. Unde iam S. Br. monet hanc narrationem superioribus non continuari, idque recte ex ipsa narratione sequi ostendit. Quomodo enim Christus dicere potuisset : vide aemini dixeris , « si hoc miraculum inter turbas fecisset quae eum sequebantur cum de monte descendisset? neque enim unus celare potuisset quod tanta millia hominum vidissent ». Neque obstat quod dicitur
Evangelista postquam specimen et exemplum dedit doctrinae Christi iam eum describit potentissimum miraculorum patratorem (cf. &,93). Messias enim cum sit princeps prophetarum et doctrina et miraculis prae illis eminere debuit (cfr. Is. 35,5.6). Ex multis autem miraculis evangelista quaedam selegit. quibus ostendatur Christo inesse potestatem plane maximam quae nullo rerum genere restringatur : sanat enim morbos omnis generis, etiam si aegrotus non praesens sistitur, solo voluntatis nutu , imperium exercet in fluctus maris et tempestates, ei obediunt et subiiciuntur daemones, simul cum morbis corporis sanat vulnera animi , peccata sua auctoritate remittens; suscitat mor- | tuos, immo sufficit ad morbum prorsus desperatum sanandum, ut : eius vestimentum tangatur, caecis lumen, mutis loquela eiecto daemone restituitur. Hisce miraculis enarratis efficitur non solum ut Iesus tamquam legatus divinus probetur, verum etiam ut iam aliqua notitia eius naturae divinae ingeratur. Porro iis ostenditur praeter potentiam summam summa quoque Christi benignitas et clementia qua paratus est miseriis corporis et animi mederi, dummodo quis ei fidem obviam ferat. Tales itaque mores Christi describuntur quibus animos omnium sibi conciliet et ad se attrahat necesse est. Quae omnia spectare ad id quod evangelista sibi proposuit manifestum est. Ad idem quoque pertinet quod monet de defectu eius fidei in Israel, quod Christus docet de iis quae a suis discipulis postulat; hisce enim causas exponere pergit cur maior Iudaeorum pars Messiam non susceperit; id quod in moribus quoque pharisaeorum et in eorum perversitate demonstratur , qua Christi miracula ope fieri daemonis contendunt. Quemadmodum itaque in sermone montano ex una parte elucet Christi maiestas et auctoritas , ex altera autem multae reperiuntur rationes, cur plerique Iudaeorum tale regnum messianum repudiaverint, ita utrumque pari ratione, licet alio modo, in his quoque capitibus 8 et 9 expressum cernitur. Et primo quidem tres narrat sanationes , leprosi in signum sacerdotibus et testimonium, filii centurionis qua occasione maior apparet alienigenae fides, socrus Petri, qua fit, ut plurimi salutem apud Christum quaerant qui vaticinium lIsaiae in se impletum operibus demonstrat (8,1-17). Ipse autem Christus uti cernitur pauper, ita a suis quoque animum exigit a rebus terrenis expeditum; atque eum revera dignum esse cui adhaereatur, demonstratur miraculis quibus mare et ventos sedat et daemones eiicit , demonstratur eius in peccatores misericordia et benignitate, qua peccata remittit, hominem publicanum in apostolum eligit , demonstratur suavitate illa qua suos ad virtutis perfectionem erudit (8,18-9,17). Idem elucet in resuscitatione filiae Iairi , in sanatione haemorrhoissae, duorum caecorum, daemoniaci muti; quibus tamen beneficiis effectus plane contrarii eliciuntur, admirationis in plebe, blasphemiae apud pharisaeos (9, 18-34).
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V. 9 et ecce leprosus veniens; nam et ecce non necessario seriem dicit continuam (cf. 2,1; 28,2) sed excitat attentionem remque inducit quae sit consideratione digna; vide 10,10; 12,51 ; 13,3; 19,97; 20,18 etc. ld vero quod admirationem movere potest est quod /eprosus audeat accedere (προσελθών), cum homines eo morbo infecti prohiberentur immundos proclamare, ne quis accederet. Atque multo majore admiratione digna est ipsa leprosi precatio et sanatio attactu manus Christi facta. Unde satis superque habemus quo illud e/ ecce explicemus. Cur autem S. Matthaeus ab hac sanatione incipiat vix certó statui potest; rationes probabiles fortasse sunt : lepra erat plaga quae divinitus infligi censebatur et quae humanis remediis non poterat tolli; unde eius sanatio apta erat ad Christi divinam virtutem demonstrandam; precatio leprosi plena est fide et humilitate, quae duo apud plerosque Iudaeos desiderabantur; hoc miraculo Christus se probat sacerdotibus tamquam legatum Dei vel prophetam; simul ostendit se humilitate adorabat eum, Marc. 1,&0 genu flexo dixitei, Luc. 5,12 προσεκύνει adorabat; « nec perfunctorie sed multo cum fervore et ante genua eius ipsi supplicat » (S. Chrys.) et Euth. dicit προσεχύνει manifestius (φανερώτερον) exprimi apud Marcum γονυπετῶν ἦν etita quoque de maximae reverentiae significatione accipiunt Cai. Ians. Calm. Fil. Vox itaque externum corporis habitum, prostrationem , dicit; quare adhibetur de reverentia hominibus vel angelis exhibita et de cultu soli Deo debito (cf. Matth. 18,96. Act. 10,25. Ioan. 4,91 etc. — Gen. 23," etc. 33,3; 37,8). Quo igitur animo leprosus censendus erit provis, potes me mundare; ipsa allocutio est messiana (cf. 7,99. loan. 13,13); in sola eius voluntate contineri sanationem testatur; « curandi ilum dominum esse et potestatem eius summam testificatur » (S. Chrys.); unde ab eo divinam in Iesu agnosci virtutem existimant Euth. op. imp. Br. Maid. Lap. Lamy, Reischl, Schanz ; alii eum profiteri Iesum ut Messiam vel prophetam (cf. Arn. Schegg), vel tamquam prophetam aut Deum (Saím.); alii negant eum agnovissein Iesu Deum, quamvis concedant eum magnificam de Iesu habuisse opinionem (lans.). Atque profecto dicendum erit cum Bar. si verum est Deum a leproso creditum esse Iesum, id peculiari Dei auxilio esse factum. Verba eius maximam spirant modestiam, humilitatem, submissionem, cum omnia Domini voluntati relinquant; simul plenam fidem eius . potentiae exprimunt; « qui voluntatem rogat, de virtute non dubitat » (S. Hier.). Christus autem quod a leproso dictum est confirmat et roborat (S. Chrys.) : et extendens Iesus manum tetigit eum dicens : volo, mundare ; in volo ostendit pietatis clementiam , in mundare maiestatis suae potentiam, quia ipse dixit et facta sunt (Bed.). Et merito monet : S. Chrys. quantum intercedat discrimen inter apostolos et Christum; | illi enim dicebant : quid nobis attenditis quasi propria virtute vel potestate fecerimus hunc ambulare (Act. 3,12), Christus vero soli sibi virtutem attribuit. Cur autem manum extenderit eumque tetigerit, aliqui explicant, ut ostenderet se esse supra legem (S. Chrys. Euth. Pasch. Thom. Cai. lans.) ; lege enim idem prohibebatur. Melius alii intelligunt Christum ostendere virtutem humanae naturae suae, cuius attactu immundities purgetur (Theoph. Cai. Salm. lans. Coleridge V. p. 48); habetur itaque, uti in sacramentis (S. Thom.), signum externum verbis coniunctum. Fidei documenta quae inde colligi vel confirmari possint haec Beda aliique notant : volo propter Photinum dicit, mundare, imperat propter Arium, /angit propter Manichaeum. Ex- " tendente manum Domino statim lepra fugit (S. Hier.) et confestim mundata est lepra etus; id quod aliqui ita concipiunt, ut lepra iam fugerit antequam manus Domini leprosum tangeret (S. Pasch. Br.). Discimus autem ex Marco .1,45 cur Iesus ei mandaverit
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v. & vide, nemini dixeris, voluit quippe Christus turbulentam illam populi commotionem reprimere et evitare. Si itaque periculum aderat ne populi exspectatio regni temporalis messiani foveretur, Christus se a turbis recipiebat in loca deserta, miracula propagari vetabat, uti fugit in montem ipse solus, cum eum regem facere vellet populus (loan. 6,15). Aliae quoque rationes afferri solent; frequenter docent Christum dare exemplum humilitatis et laudis hominum vitatae (S. Chrys. Theoph. EutÀ. Br. Thom. Dion. Cai. Salm. Bar.); tali mandato moneri eum qui beneficium acceperit, ut longe ab hominum consortio secum coram Deo gratiam acceptam perpendat (Schegg); alii id solum iniungi opinantur, ne quid dicat ulli antequam a sacerdote mundus sit declaratus (op. imp. Maid. Weiss). ld quod modo loquendi sed vade, ostende te hoc loco commendari posset, nisi ex Marco 1,45 et aliis eiusmodi prohibitionibus 16,20. Marc. 5,43; 7,24; 8,26 aliud esset concludendum. Lex mosaica non abolita est nisi morte Christi (cf. 27,51. Rom. 7,4. Gal. 2,19). Quare Christus ex praecepto Lev. 1*,2 dicit ei : ostende Capharnaum et servum centurionis sanat. Apud utrumque evangelistam unum eundemque eventum narrari fere omnes statuunt, idque satis est evidens cum omnia ad amussim inter se congruant, unum si exceperis; Matthaeus enim scribit ipsum centurionem ad Iesum accessisse eique esse locutum, Lucas vero ab eo seniores Iudaeorum et amicos esse ad Christum missos qui ipsius nomine eum rogarent. Sed hoc discrimen diluitur haud operose. Plerique dicunt Matthaeum brevitati studentem in recensendis miraculis id tribuere centurioni quod eius mandato et nomine alii fecerunt et dixerunt secundum tritum illud : quod quis per alios facit ipse fecisse censetur. Quare haud immerito dicit S. Aug. (de cons. evang. 2,20. 49; M. 35,1101) vulgo etiam intelligi posse Matthaeum per alios facto accessu centurionis ad Dominum dicere voluisse compendio : accessit ad eum centurio. At alia quoque explanatio dari potest forte haud improbabilis, quam S. CArys. Euth. Lap. Calm. Fil. indicant, ipsum quoque centurionem obviam isse Christo, cum is etiam post legationem amicorum in via pergeret. Dein qui per amicos Christum precatur decet ut data opportunitate ipsum adeat eumque per se salutet. Quaré nihil obstare videtur quominus dicamus centurionem post amicos accessisse ad Christum honorandum. — Uti in leproso populum iudaicum, ita in centurione gentili gentes repraesentari et Christum utrisque sua beneficia praestare velle merito adnotant; ita quoque evangelium annuntiandum erat Iudaeo primum et Graeco (Rom. 1,16); « et bene quidem lepra sanatur in Iudaeo, paralysis vero in gentili; nam iudaicus populus veluti lepra laborabat, quod ex parte sanus esset, ex parte languidus; gentilis vero populus veluti paralysi laborabat, lecto decumbens et iam proximus morti , quia nihil in. eo sanum, sed omnia aegrota erant et dissoluta » (ans.). Centurio cum esset in Capharnaum, Galilaeae urbe (cf. & 3) militabat Herodi tetrarchae, cui Galilaea obtigerat (Luc. 3,1). Eum fuisse gentilem, i. e. non Iudaeum natione sequitur ex v. 10 et ex modo. quo Iudaei apud Lucam loquuntur : diligit enim gentem nostram. Eum autem fuisse cultorem veri Dei et fortasse proselytum eo colligi potest quia apud Lucam seniores ludaeorum Christum rogant, ut ad eum se conferat; id quod eos facturos esse vix credi potest, si fuisset idololatra, cum ludaei consortium gentilium cultorum idolorum maxime abhorrerent. Rogat Dominum pro puero suo i. e. pro servos nam apud Lucam vocatur δοῦλος et παῖς apud Matth. eandem potest habere significationem, uti elucet ex 12,18 et 14,2; praeterea apud LXX haud raro παῖς ponitur pro hebr. 73», pro servo vel famulo; similiter Hebraeis *y2, Latinis puer est servus vel famulus; iacet pararemissione, magnis vexatus doloribus, immo (secundum Lucam) iam morti proximus. Centurio rem exponit, nullam addit precationem, quae tamen ipsa allocutione Dom:ne et rei narratione continetur; scil. iam novit ex beneficiis in Capharnaum et in vicinia praestitis benignitatem Christi et insuper modestiae est et humilitatis rem Domino relinquere , reverentiae quoque quae decet inferiorem paucis uti verbis neque longiore obsecratione aures onerare. Haud incongrue inonent auctor op. imp. Bed. Pasch. habere dominos quod imitentur in centurione, curam scil. et misericordiam de subditis ; habere servos in servo quod aemulentur; « secundum dilectionem domini mensurate fidem servi » (op. imp.). Christus benigne postulationi tacite annuit
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v. 1 ego veniam et curabo eum; « quod nusquam fecerat hic fecit; cum enim ubique supplicantium voluntatem sequeretur, hic prosilit nec se curaturum tantum sed domum quoque venturum pollicetur. Id vero facit, ut centurionis virtutem discamus » (S. CArys. Euth.). Qui itaque est scrutator cordium , dedit centurioni opportunitatem, ut ad Iudaeorum confusionem et nostram aperiret quantae esset fidei, quantae humilitatis. Similiter egit cum muliere phoenissa, ut dilatione beneficii et increpatione eius emineret animi demissio (Marc. 7,26 seq.). VI seq.); « noluit ire ne in reguli filio videretur magis divitiis detulisse; hic ipse perrexit , ne videreturin centurionis famulo conditionem despexisse servilem »(S. Amr. in Luc. lib. 5 n. 8&; M. 15,1659) et similiter op. imp. Pasch. Ians. Centurio autem et summam manifestat animi demissionem et fidem incomparabilem, cum credat Dominum absentem solo suó imperio posse servo restituere sanitatem : Domine non sum dignus ut intres sub tectum meum, sed lantum dic verbo et sanabitur puer meus; eximiam ostendit humilitatem , qua etiam patet quanta Domini reverentia sit imbutus ; se scil. peccatorem profitetur, Dominum vero sanctissimum; unde loquitur simili modo Simon Petrus: exi à me quia homo peccator sum , Domine (Luc. 5,8). Quae humilitas, reverentia, fides in homine gentili, in milite, eo maiore admiratione digna est, si comparetur cum superbia doctorum legis, cum eorum in Iesum contemptu et persecutionibus. Quare in documentum perenne et monumentum gloriae haec verba centurionis in sacra liturgia per orbem catholicum continuo celebrantur. — Sufficere autem imperium Christi et nutum voluntatis probat argumento ἃ minore ad maius v. 9 nam et ego homo sum sub potestate constitutus, non solum principis tetrarchae, verum etiam ducis militum et tribuni, et tamen qui mihi, homini inferioris dignitatis, subditi sunt prompte mandatis meis obediunt ; ita milites mei et servi : et dico huic vade, et vadit , et alii vent, et venit, et servo meo fac hoc , et facit ; quanto igitur magis Domine, cui cuncta sunt subiecta, cuncta tuo imperio obsequentur? Unde autem gentili 4alis fides? Animum. gerebat simplicem et pium quem descriptum habes Luc. 7,5!; audierat de variis miraculis a Christo patraüs, de filio reguli ab absente uno verbo sanato (Ioan. 4,50), de daemone in synagoga ab eo expulso (Luc. &,33), de socru Petri sanata et de plurimis illis sanationibus eodem die vespere factis (Luc. &,39- ^1). Quae cum in Capharnaum acta essent, centurio vix poterat ignorare; nam « divulgabatur fama de illo in omnem locum regionis... perambulabat autem magis sermo de illo » Luc. 54,37 ; 5,15. Ex hisce itaque adiutus gratia Dei sublimem illam de Christi dominio et potestate in omnes morbos notionem hausit et summam illam reverentiam qua se indignum reputaret in cuius domum Christus intraret. Quod autem gentilis didicerat ex Christi operibus, id discere et intelligere illi negligebant qui legis Dei doctrina eruditi, a loanne baptista de Messia proxime venturo edocti testes pariter erant operum talium. qualia nemo unquam hominum fecerat. Quare Christus merito miratur et fidem centurionis et illorum tarditatem
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v. 10 audiens autem Iesus miratus est et sequentibus se dizit : amen dico vobis , non inveni tantam fidem 1n Israel! admiratio oritur in nobis ex eo quod aliquid novi et insoliti et incogniti videmus aut audimus; talis admiratio in Christo exsistere non potuit, cum etiam ut homo omnia cognosceret antequam fierent. Poterat autem fieri in eo aliqua admiratio ex illa scientia quam experimentalem theologi vocant , qua scil. per intuitum cernitur et sensibus percipitur id quod per speculationem iam antea notum erat, « quemadmodum astrologus eclipsin theorice notam experientia deprehendit » et de ea gaudium percipit eamque cum delectatione aspicit (Salm. Lap. Bar.). Praeterea cum Christus ad fidem centurionis commendandam in modum admirantis vultum componeret et fortasse aliis quoque signis exterioribus et insuper verbis fidem centurionis admiratione dignam declararet, merito dici potuit miratus est. Sunt etenim verba eius talia qualia is edere solet qui admiratur amen, vere, profecto, dico vobis, tamquam rem miram omnibus vult innotescere, se ex eo quo tempus praedicationis inceperit (Faó. Cai. Lap. Bar.) in nullo ex Israel tantam invenisse fidem ; nemo scil. ex Israel ἃ Christo tanta fide - sanationem petiit quanta hic petiit centurio (Tost. Bar.); ergo eousque nemo occurrerat Christo qui tanta fide beneficium sanitatis postularet et adeo sublimem de Christi potentia notionem haberet. Centurionis fides praeludium quoddam fuit ac specimen fidei gentium; unde Christus huius fidei occasione incipit disserere de gentium vocatione et ludaeorum reiectione (Faó. Dion. Ians. Grimmll p. 132)
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v. 11 dico autem vobis quod multi ab oriente et occidente venient i. e. &b omnibus terrae plagis, e regionibus gentium, ergo gentiles, e£ recumbent cum. Abraham , Isaac et Iacob in regno coelorum; cum epulae sacrificales sint pignus quoddam amicitiae divinae, ad quas epulas Deus amicos adhibet iisque de suis communicat bonis, etiam regnum coelorum, beatitas coelestis et summa illa bonorum divinorum in beatos effusio saepe per convivium describitur; cf. Is. 25,6. Ps. 35,6; atque eadem imagine pharisaeos quoque regnum coelorum concepisse elucet Luc. 15,15 : quidam de simul discumbentibus dixit : beatus qui manducabit panem in regno Dei; eadem comparatione utitur Christus 22,1. Luc. 16,16; cf. Apoc. 19,9. 17. Deus se vocabat Deum Abraham etc.; ea appellatione indicavit foedus illud cum patriarchis initum non circumscribi vitae temporalis limitibus , verum protendi in beatam aeternitatem; quare patriarchae illi ad mensam coelestem quasi praesidere dicuntur; gentiles autem fide praestantes tamquam veri filii Abraham declarantur, qui socii effecti sint radicis et pinguedinis olivae (Rom. 11,17), dum rami aliqui olivae fracti sunt et excisi propter incredulitatem. Quam excisionem Christus quoque minatur et praedicit
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v. 12 fili autem regni, qui in regno Dei, in theocratia vetere nati et circumcisione foederi Dei consecrati sunt, qui sunt naturales rami olivae (Rom. 11,21) et quibus eloquia Dei credita sunt et primo ac praecipuo quodam iure salus offertur messiana , eiicientur in tenebras exteriores ; ibi erit fletus et stridor dentium ; agitur hoc loco de regno coelorum sub figura convivii vel coenae; conviviales autem coenae vespere instrui solebant (cf. 1 Thess. 5,7) et copioso taedarum ac lampadum lumine celebrari ; qui igitur in coenaculo sunt in magno sunt lumine; qui extra versantur in tenebris; ideo qui ex regno coelorum extruduntur, in tenebras exteriores eiici dicuntur (Ma/d. Lap. Lamy, Calm. Arn. Reischl, Schanz, Fil.). Eadem coenae comparatio et eiectio ex coenaculo in tenebras legitur 22,13. Praeterea cum Deus sit lux et apparitiones divinae et angelicae multa cum luce et magno splendore fieri soleant et lux generatim symbolum sit felicitatis, gloriae, beatitatis, etiam regnum coelorum tamquam regnum lucis ac splendoris concipitur; quare regio extra illud regio est tenebrarum densissimarum, qua melaphora summa miseria et ingentes calamitates designari solent. Declaratur itaque in eiectione et in tenebris poena damni, privatio omnis lucis i. e. omnis beatitatis quae in se iam est poena gravissima tium , dolor summus animi de bono amisso, furor, terror, desperatio. En, qualis ruina instet illi qui Christo non adhaereat aedificans domum suam super arenam (7,26). Ex hisce quoque verbis aliqui colligunt doctrinam de resurrectione; « si fletus oculorum est et stridor dentium ossa demonstrat, vera est ergo corporum et eorundem membrorum quae ceciderant resurrectio » (S. Hier. et sim. Bed. Pasch. Thom. Ians.); ad quam rem notat Maid. : « an autem fletus et stridor dentium verus futurus sit, an per haec duo maxima illa inferni supplicia affirmare; malim tamen verum fletum et stridorem quam metaphotari possumus per figuram interpretari incredulorum hominum est et quasi fidei diverticula quaerentium ». Alii tamen. contenti sunt explicare generatim de poenis sensibilibus, negant quoque in inferno fore . fletum lacrimarum (Tost. qu. 38 in cap. 8, (αἱ. lans. Lap.). Sufficit . itaque prior acceptio de diris suppliciis et horrore atque indignatione summa. Paucis verbis, at gravissimis, docuit Christus quid fidelibus, quid ternos ex quibus alterutrum eligere unusquisque debebit. Quare ipsa haec narratio facta est doctrina, quam doctrinam absolvit dicens centurioni : vade et sicut credidisti fiat tibi; hisce enim et fidem laudat centurionis et dicit eum fide sua promeruisse favorem illum et miraculum et se ostendit talis esse potestatis qualem centurio asseruerat (Tost. qu. 39); et sanatus est puer in illa hora; eodem scil. momento quo Christus illud /íat pronuntiavit; sunt enim verba Christi efficacia : dixit et facta sunt. En , quam efficax sit fides ad impetrandum; sed est ipsa quoque fides mensura doni : sicut credidisti fiat; vidc lac. 1,6 : postulet in fide nihil haesitans, qui enim haesitat... non .Adiungit evangelista aliam sanationem quae occasio erat, ut Iesus sese manifestaret praeditum potentia sanandi omne morborum genus; elucet itaque in eo et potentia summa et benevolentia; unde in se exprimit imaginem Messiae ab Isaia descriptam;
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v. 1& et cum venisset Iesus in domum Petri, vidit socrum etus iacentem et febricitantem; ex S. Marco 1,29 et Luca 5,38 discimus id evenisse mox post Christi reditum in Galilaeam (cf. loan. 4,3) in Capharnaum in die sabbati, postquam in synagoga spiritum immundum eiecit. Egressus ex synagoga se contulit in domum Petri, quae domus apud Marcum Simonis et Andreae (fratris Petri) vocatur. Cum Bethsaida appelletur civitas Petri et Andreae (foan. 1,4) et hic de domo Petri mentio sit, putarunt aliqui (Ma/d.) haec non in Capharnaum, sed in Bethsaida actas esse. [d vero narrationi apud Marcum 1,33 contradicit, quo loco civitas non potest intelligi ex oratione contexta nisi Capharnaum. Alij offenduntur eo quod Petrus oriundus ex Bethsaida domum habere dicitur in Capharnaum. Sed quid mirum? cum socrus ibi degeret, erat fortasse domus quae ei ex matrimonio inito contigerat, vel quam simuj cum Andrea fratre piscatus et commercii. causa in urbe acquisierat. Quaerunt alii, quomodo domus Petri conciliari possit cum eius verbis : ecce nos reliquimus omnia; unde censent vocari domum eius non quia tum eius fuerit, sed quia olim fuisset vel quia olim eius patri: domus fuisset (Ma/d.). Sed adverti debet non statim ab initio apostolo: omnia reliquisse ; haec autem evenisse priusquam omnia relinquerent! (Luc. 5,11); Marc. 1,18 et Matth. 4,90 dicuntur solum relictis retibu: secuti esse Dominum (si quidem ea narratio censeatur alia ab Luc. 5; et quid hoc non significet apparet ex eo quia postmodum Luc. 5 iterum retia habent, et navim. Quare planis evangelistae verbis standum est. Divertit autem Iesus in domum Petri, ut discipulum honoraret (S. Thom.), non in domum opulentiorem alicuius divitis, ut contemptum pompae et paupertatis amorem exemplo doceret (Tost. ). Et venit ad hoc ut aegrotantem sanaret; « mira Dei dispensatio, qui etiam non quaerentes se quaerit et non valentes ad se venire ad eos clementer venit, quia si non ille ad nos prior venisset, nunquam ad eum redire potuissemus » (PascA.). Erat autem socrus febricttans, Luc. &,38 tene. batur magnis febribus πυρετῷ μεγάλῳ; gravi igitur morbo, febri ardenti decumbebat;
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v. 15 e£ tetigit manum eius et dimisit eam febris, alii narrant Dominum esse rogatum pro illa; « hic autem illud tacuit; in qua re tamen nulla est discrepantia, sed aliud est brevitatis, aliuc plenioris narrationis » (S. CArys.). Tangit manum, ut sacra sua humanitate morbum pelli significet; adhibet signum externum, cui etiam ex Luca (imperavit febri) accedit verbum ; eodem ritu institui! sacramenta Ecclesiae : accedit verbum ad elementum (signum externum) et fit sacramentum. Perfecta sanatio momento facta et animu: gratus sanatae describitur : e£ surrexit et ministrabat eis; eis explicatur ex Marc. 1,99. Notat S. Chrys. : « scitis cessante febri multo tempore opus esse, ut aegri in pristinam valetudinem restituantur; sec tunc omnia simul facta sunt » et idem advertit S. Hier. : « nature hominum istiusmodi est, ut post febrem magis lassescant corpora e! incipiente sanitate aegrotationis mala sentiant; verum sanitas qua« confertur ἃ Domino totum simul reddit ». Eo quod ministrabat, sa . 390 MATTH. 8, 16-47. nitas subito et plene restituta , epitasis fortitudinis (S. Hier.) indicatur. Vires restitutas servitio Domini consecrat et profecto quo alio modo melius ac beatius impendi possent? . Re in synagoga acta (de qua alii referunt) et hoc miraculo maxima hominum exspectatio est excitata. Dominum adeo potentem et benignum didicerunt. Quare vespere facto , cum scil. sabbatum transisset (Iudaei enim diem a vespera incipiebant) obtulerunt ei multos daemonia habentes et eiiciebat spiritus verbo et omnes male habentes curavit; quantus hominum concursus factus sit, oculis plane subiicit Marcus scribens : et erat omnis civitas congregata ad ianuam (1,33). In hac multitudine aegrotorum quot et quantae sint miseriae vitae humanae cernimus depictum ; at cernimus quoque Iesum, verum medicum et salvatorem, inter eos versantem, benigne eos solantem et impositione manuum eos sanantem (Luc. " ,h0) et imperio suo daemones eiicientem. Nihil itaque neque in morbis neque in daemonibus eius potestati non est subiectum. Unde Iudaeis qui historiam sacram et mira prophetarum gesta norunt innotescere debebat hic esse plus quam prophetam; tale enim imperium nemo unquam exercuit; nemo solo nutu suae voluntatis et in rerum naturas et in daemones dominatus est. Quis igitur ille est et unde ei talis potestas interminata? Ei quaestioni respondet evangelista docens quid ex illis curationibus omnis generis colligi potuerit ac debuerit
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v. 17 ut adimpleretur quod dictum est per Isaiam prophetam : ipse infirmitates nostras accepit et aegrotationes nostras portavit; Is. 53,& ; verba recitantur non secundum versionem graecam (hic peccata nostra portat φέρει et pro nobis dolet ὀδυνᾶται) sed secundum textum hebraicum; accepit ἔλαθε N72. Sensus e verbis et oratione contexta apud prophetam est : ipse in se assumpsit ac gestavit nostros morbos et dolores i. e. dolores, poenas, castigationes quas nos meruimus et quas nos portare et exsolvere merito debueramus, ipse in se assumpsit ac luit et ita pro nobis expiavit. Evangelista igitur reddit rationem intimam cur Christus mala illa ex peccato orta auferre et sanare possit, quia scil. ille est qui ipsa peccata, fontes malorum, sua expiatione et satisfactione aufert. Sanationes illae omnis generis itaque eum demonstrant qui ipsa peccata expiat et quia Christus revera pro peccatis satisfactionem abundantem praestat, ideo etiam potestatem habet auferendi et sanandi ea quae ex peccato nata sunt; « nam si mors quae caput est omnium ex peccato originem occasionemque habuit , multo magis aegritudines hinc ortae sunt » (S. CArys.). Ergo impletur in sanationibus Christi id quod Isaias praedixit, quia ibi habetur effectus unus qui oritur ex Christi satisfactione tamquam ex causa. Satisfecit autem in humana TUA Werne: δον MO mets COT 47 07 MATTH. 8, 18-19. 3349 .— 7 natura et ope. eius; quare etiam per humanam naturam, tactu, impositione manuum, verbo, sanat. Ceterum de hoc loco etiam pluribus egi ad Is. 53,& (Comment. in Is. II p. 301 seq.). Explicatione data patet evangelistam verba prophetae neque accommodare solum neque sensu alio ac prophetam accipere neque sua argumentatione sensum statuere duplicem litteralem.
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v. 18 videns autem Iesus turbas multas circum se tussit ire trans fretum i. e. in ripam lacus Genesareth alteram, orientalem. Verum quoque : est et alteri rationi satis cognatum quod S. Chrys. Euth. Theoph. dicunt Christum discessisse propter Iudaeorum invidiam; addunt quoque ut nos doceret nihil esse ad ostentationem agendum; alii in ipsis turbis, earum impetu, earum studio ac cupiditate nova et mira videndi causam reponunt (Arn.); sed ratio prior cum Bsp. Schanz, Fi. est praeferenda. Cum itaque Christus a turbis recederet, ut in naviculam sese conferret, accedit wunws scriba, εἷς i. e. unus aliquis (εἷς τις explicat S. CArys.); ponitur itaque εἷς eo modo quo haud raro aramaice 7^ adhibetur; et ait ἐδ : magister, rabbi, quo nomine pharisaei quoque Iesum compellabant (9,11; 12,38; 22,16 etc.); forte scriba voluit propter suum munus efferre et laudare in Christo doctrinam legisque peritiam ; sequar te quocumque ierts. Cum in Christi miraculis maxima manifestaretur potentia et hominum admiratio excitaretur, res magni emolumenti videri multis debuit esse in Christi comitatu. Quid enim apud talem doctorem non potuit exspectari? Verum ut etiam ea in re omnis spes divitiarum et laudis et rationes solum humanae et vanae statim excludantur, evangelista exemplis duobus docet quae sint conditiones sequendi Christum, a quo sit recedendum, ut ait A/5., et cui sit sincere et omnino adhaerendum. Rem plane similem narrat Lucas 9,57 factam eo tempore quo Christus praedicationi in Galilaea iam finem imponit. Unde quaeri potest, utrius narratio veram praebeat temporis rationem. Si putaveris unum eundemque eventum apud utrumque describi, cum plerisque Lucae debebis adstipulari. Sed mihi tamen dubium est sitne idem apud utrumque eventus. Matthaeus enim hanc narrationem ita arcte interserit et connectit navigalioni in regionem Gerasenorum, ut ab eo loco et tempore nequeat avelli. Nam postquam dixit zusszt ire εἰς τὸ πέραν, pergit et accedens etc. et ea re narrata ilerum scribit
Uti jam ad 8,& vidimus, Christus maiorem populi concitationem vult evitari ne ullo pacto eius exspectationi regni temporalis favere videatur. Quare si eiusmodi agitationes in magno hominum concursu suspicandae erant, sese subtrahere et in locum desertum vel saltem . quietiorem se solet recipere. Id hoc quoque loco Matthaeus ostendit
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v. 21 altus autem de discipulis ezus ait illi : Domine permitte me primum ire et sepelire patrem meum ; discipulus hic maiore reverentia Christum alloquitur quam scriba. Vult primum, antequam continuo sine ulla interruptione Christo adhaereat eumque sequatur, patri modo defuncto iusta persolvere; ita de patre mortuo plerique merito verba intelligunt; nam quod paucis placuit : permitte mihi curam agere patris donec moriatur (ZAeoph. in Luc. 9,59; Ca:. Bar.) a verbis nimium recedit neque responsioni Christi congruit et demum vim narrationis et doctrinae minueret valde. Sepultura apud Iudaeos non solebat differri; immo mos erat sepeliendi eodem die si fieri posset (cf. Act. 5,7 Schanz) quo quis obierat; filiis autem cura incumbebat adeo sancta, ut prae illa preces et studium legis essent negligendae (cf. Ed. II p. 133; 118 ex tractatu talm. Berachoth 17,9 ScAoettgen p. 90). Unde spatium temporis ille postulat omnino breve atque postulat ad rem valde piam quae filium plane deceat (cf. Gen. 25,9; 50,5. Tob. 5,3); at ne tantillum quidem morae ad funus patris curandum Christus ei petenti concedit
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v. 22 Iesus autem ast illi : sequere me et dimitte mortuos sepeltre mortuos suos, vocatur ille ad vitam sublimiorem, cuius vitae auctorem Iesum cum Dominum appellet iam aliquo saltem modo agnovit ; quare aequum non est, ut invitationi Christi quidquam vel per breve tempus praeferat, cum alii sint qui illud munus impleant neque ille insepultus mansurussit (S. CÀhrys.). Luditin voce mortuos. llle corpore est mortuus; alii qui de salute per Christum oblata minime curant, qui ei credere nolunt (S. Hz/. Hier. Chrys. Schegg), qui in peccatis talium sunt immersi (Caz.), itaque qui a vita per Christum oblata alieni sunt, merito mortui vocantur. Significat igitur « proportionem, immo similitudinem inter curatores et curandos » : dimitte curam rerum mortalium iis quorum studium est circa mortalia; tuum autem studium sit circa aeterna. Quo animo censendus est iuvenis id rogasse? Lamy, Schegg eum accusant quod moras nectere voluerit et speciem quandam praetenderit, ut se a Christo subtraheret ; alii, ut S. Chrys. Euth. Bed. Thom., iuvenem pietatis causa petiisse dicunt eumque potius laudant quod pro re tam necessaria Iesum rogaverit neque sponte abierit; « non discipulatum respuit sed expleta primum paterni funeris pietate liberior hunc assequi desiderat » (Bed.). Atque hoc videtur dicendum. Nam verba Christi sequere me, dimitte, vix censeri possunt caruisse effectu; si enim adeo graviter iussit etiam vires dedit ad impletionem ; neque tamen supponi potest Christum ad se vocasse eum qui simulatione usus et falsam causam praetendens omnino recedere in animo habuerit, qui igitur proprie Christum vocantem decipere studuerit. Neque opponi potest exemplum iuvenis divitis; hunc enim Christus non absolute et efficaciter vocavit, sed : si vts perfectus esse, vade, vende quae habes etc. (Matth. 19,91). Similem dilationem Eliseum postulasse 3 Reg. 19,20 S. Thom. notat. Cur autem Iesus non concesserit, variae rationes reddi possunt; « non quod iuberet honorem parentibus debitum contemnere, sed. ut ostenderet nihil nobis aeque necessarium esse atque res coelestes iisque summa cum diligentia esse incumbendum nec vel tantillum differendum » (S. CArys.). Voluit nos docere, cum ab eo vocamur, ne unius quidem diei aut horae moram etiam pietatis causa interponere debere, quominus e vestigio vocantem sequamur (Dion. Mald.). Omnia itaque negotio a Christo commisso sunt postponenda neque committendum est, ut ullo affectu unquam ab eo abstrahamur. Animum igitur Christus postulat generosum, promptum, minime ambiguum aut titubantem, sed fortem et omnia pro ipso renuere paratum. Illustratur illud Christi : qui non renuntiaverit omnibus, non potest meus esse discipulus (Luc. 18,33). Atque qui tali potentia est praeditus quali eum descripsit evangelista et qui iudex est futurus (7,22 seq.), id suo iure postulat. Verum nonne eo ipso etiam portendi potest et explicari fore multos qui affectu rerum terrenarum et concupiscentiis irretiti vocantem respuant vel ' negligant? Quare hoc quoque exemplo evangelista rationem reddit et quid Messias exigat suo iure et cur multi ei non adhaereant. Cum lege mosaica pontifici et nazaraeis esset interdictum ad funus accedere, ne patris matrisve quidem (cf. Lev. 21,10. 11. Num. 6,7), Christus suos discipulos consecratione summa Deo addictos esse illa prohibitione demonstrasse censeri quoque poterit.
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v. 23 et ascendente eo in naviculam. Quare si verbis et modo narrandi non pene omnem vim et significationem abstuleris fateri debebis, id evenisse in via ad naviculum, cum Iesus iam proposuisset in regionem Gerasenorum transfretare. Cur enim Matthaeus narrationem in v. 18 inceptam interrumpat et aliam inserat, alia ratio reddi non potest nisi quia ita evenit. Ne dixeris Matthaeum seriem rerum gestarum non sequi ex ordine temporis. Id quidem utut verum est tamen non explicat cur inceptam narrationem v. 18 interrumpat et demum insertione facta ad eam redeat v. 23. Si exemplum legeretur ante v. 18, facile concedi posset esse eadem quae Lucas 9,57 narrat. Unde (nisi sit error quidam in ordine versuum, qui essent collocandi ita v. 19-22. 18. 23) de alio apud Matthaeum sermonem fieri existimo. Id autem esse omnino improbabile, dici nequit. Cur enim per tres illos vitae publicae annos fieri non potuisset, ut duo cupiditate emolumenti allecti se Christo offerrent discipulos, quibus idem daret responsum quod v. 20 legimus? Christum saepius eadem dixisse supra iam ostensum est. Haec interpretandi ratio cum nihil habeat a verisimili alienum praeferri debet alteri qua et obvius loquendi sensus plane relinquitur et evangelistae ineptus scribendi narrandique modus imputatur. lam scribam illum verba illa (sublimia in se et magnanima) ex lucri cupiditate et vanae gloriae appetitu dixisse plerique iudicant; « signorum videns magnitudinem sequi voluit salvatorem, ut lucra MATTH. 8, 49-90. ex operum miraculis quaereret » (S. Hier.) et unde hoc nobis patebit, quaerit S. CArys. et reponit : ex responsione Christi qui non verbis loquentis sed menti respondet. Videbat enim , ut ans. notat, Christum miraculis suis gratiam magnam apud populum consequi ; unde putabat Christum divitias multas collecturum sicque sperabat sibi quoque aliquid lucri accessurum; regnum sperat temporale, in quo sibi praeclaram exoptat dignitatem (sim. Euth. Theoph. Bed. Pasch. Dion. Cai. Lap. Lamy, Calm. Schanz); at Bar. verisimile existimat scribam sincero animo ad Christum accessisse seque in discipulum obtulisse et Christi responsum eo spectare, non ut dolosum et lucri cupidum repellat, sed ut discipulatus difficultatem homini sequi desideranti proponat. Hoc ultimum sane dici debet. Sed eo ipso quod hanc ei difficultatem proponit, colligi potest de ea vitae ratione et de Christi paupertate illum minime cogitasse, verum prorsus aliud mente sibi finxisse. Quare videtur dici debere cum Ca:. : ex eo quod responsio non congruit oblationi scribae, intelligimus eam congruere animo eius, et cum Lap. : detegit latens avaritiae ulcus in scriba; dicit ei Iesus : vulpes foveas habent et volucres coelt nidos; fihus autem hominis non habet ubi caput reclinet ; « quid me propter divitias et saeculi lucra cupis sequi, cum tantae sim paupertatis, ut ne hospitiolum quidem habeam et non meo utar tecto » (S. Hier.)? Paupertatem describi qua ne proprium quidem habeat habitaculum magisque rebus ad vitae commoditatem sit destitutus ipsis animalibus procul ab hominibus libertate utentibus elucet ex verbis. Quod aliqui protestantes explicant non paupertatem Christi declarari, sed vitae instabilis rationem, iam eo refutatur quia ad vitam instabilem sese obtulit dicens : sequar te quocumque ieris (cf. apud Schegg); ergo domicilio certo fixaeque sedi ille animo prompto voluit renuntiare, quare minime censeri potest Christus idem ei voluisse proponere. Ceterum in ea responsione observandam esse Christi prudentiam et modestiam bene notat lans. : «ita enim manifestat se cordis eius arcana nosse ut eundem tamen non manifeste argueret, sed ipsi soli reprehensionem aperiret, ut et pudorem effugeret et si vellet corrigeretur; nec vetuit se sequi, sed tantum docuit quod sequens non inventurus esset quod quaerebat ». Cum Christus in tanta paupertate munere suo fungi vellet, iam excludebatur efficaciter spes regni temporalis, et simul manifestabatur quicumque Christi esse vellent debere animos gerere a cupiditate rebusque terrenis avulsos. Quod docuit 6,20 seq. iam in se perfectissime ostendit et a suis exigit. Plena libertate et consilio praeconcepto eum elegisse paupertatem, ex miraculis descriptis et eius potentia demonstratur. Suo enim exemplo aeque nos docere voluit ac doctrina; B e propter nos egenus factus est, cum esset dives, ut illius inopia vos divites essetis, ait S. Paulus 9 Cor. 8,9. Evangelista autem et errorem aequalium de regno temporali destruit et causam assignat cur (aii Messiae plurimi nolint adhaerere. Vocat se Christus "filium hominis, quod nomen in evangeliis sibi indit frequentissime , ut Keil asserit 718 vicibus vel demptis ex numero locis parallelis tamen quinquagies. Quo autem sensu se ita vocet, ipse dubitandi occasionem nobis aufert, dum verbis explicitis nos remittit ad Dan. 7,13. 14; nam : et potestatem dedit ei iudicium facere, quia filius hominis est (Ioan. 5,97) et : videbitis filium hominis sedentem a dextris virtutis Dei et venientem in nubibus coeli (Matth. 26,64); ita respondet interrogatus sitne Christus. Est itaque ea appellatio deprompta ex Daniele 7,13. 1& : ecce cum nubibus coeli quasi ftus hominis veniebat et usque ad antiquum dierum pervenit et dedit ei potestatem et honorem et regnum etc. ; eo autem loco designari Messiam certum est et iam patet (si vaticinia messiana ante Danielem consideraveris) ex eo quod omnes populi, tribus et linguae ei dicuntur servire (vide meum Comment. in Dan. p. 196. 198. 25 seq.). Praeex Danielis vaticinio assumpto se declarat Messiam, prout exponunt Epiphanius (haer. 57,8; M. 41,1008), Theodoretus (ad Dan. 1,13; M. 81,1425) et ex recentioribus Arn. Bisp. Reischl, Schanz, Fil. Keil, Weiss, Mansel etc. Id autem selegisse videtur quia quamvis dignitatem messianam significaret iis qui Danielis locum rite perspicerent, tamen non modo omnibus aperto eam enuntiabat ideoque ad reliquam agendi rationem plane erat accommodatum, qua scil. videmus Iesum ex una parte non aperte se profiteri Messiam ex altera parte tamen ea agere et dicere quae non poterant convenire nisi in Messiam. Apud Danielem filius hominis apparet, sicut Deus apparere solet veniens scil. in nubibus coeli (cf. Ex. 14,94; 16,10; 19,9. Num. 9,15. Deut. 31,15. Ps. 17,10; 96,2. Ez. 1,&. Nah. 1,3 vide Comment. in Dan. p. 197); quare illo nomine et eius humana natura et divina designatur. Nomen autem hoc tempore Christi revera usurpatum et intellectum esse tamquam appellationem Messiae certum est ex libro Henoch, in quo Messias saepius filius hominis vocatur et quidem in ea libri parte quae indiciis satis certis orta est ante Christum vel saltem scripta ab homine [udaeo (cf. Schürer, Geschichte des jüd. Volkes im Zeitalter J. Ch. 2 ed. II p. 626). Idem ostenditur eo quod Caiphas responsionem Christi statim intellexit. : Cum itaque ex ipsis verbis Christi doceamur cur se vocaverit filium ho- minis reliquae explicationes quae propositae sunt spectari solum possunt vel ut consectaria vel ut piae accommodationes. Exprimi ea appellatione naturam humanam utique perspicuum est; at significatio non potest ad id restringi cum 5. Aug. (de cons. ev. 2, 4. 29; M. 34,1071) ut nobis commendet quid misericorditer dignatus sit esse pro nobis; scil. eum suscepisse eum patrem hominem non babere sed per virginem ex Adamo usque genus traxisse, quae est sententia S. Gregorii nazian. (or. 30 c. 21) quam Zap. maxime approbat. Alii explicant filium Abrahae, filium Davidis; sed cur ὃ ἄνθρωπος potissimum eos dicat, nemo exponit. Alii in filio hominis deprehendunt perfectam hominis speciem, ita ut Christus dicatur hominum hominis vocasse Christum, ut significaret se cum in forma Dei esset exinaniisse semetipsum et formam accepisse servi; Lamy arbitratur eo nomine designari hominem plebeium et Dominum omni modo se despectum ostendisse; alii demum opinati sunt esse circumlocutionem pro ego. Quae omnia iam mittenda sunt cum quis sit verus sensus et quae origo appellationis ex evangeliis indubie constet. Non piget ex libro Henoch unum alterumve afferre exemplum; cap. 46 ita legitur : hic est filius hominis qui habet iustitiam, apud quem iustitia habitat, qui omnes thesauros absconditos revelat... hic filius hominis suscitabit reges et potentes de cubilibus suis et robustos de sedibus suis et solvet cingula robustorum et dentes comminuet peccatorum. Et reges de thronis et regnis suis expellet, quia eum neque praedicant neque laudant neque gratis animis agnoscunt, unde sibi regnum obvenerit; et faciem robustorum repudiabit et confusio operiet eos; tenebrae erunt domicilium eorum et vermes stratum eorum etc. Et cap. 48 dicitur nomen filii hominis exstitisse coram Deo ante initium creationis : ipse erit baculus iustis et sanctis, in quo nitantur ne cadant, erit lux gentium et spes eorum qui moesti sunt corde; coram eo procident eumque adorabunt omnes incolae terrae — et denuo asseritur illis diebus reges terrae iri prostratum coram ipso (vide Dillmann, Das Buch Henoch, Leipzig 1853 p. 93. 24. 156 seq.). Ex quibus etiam discimus exspectationem regni temporalis fuisse pervulgatam. Dein quanta animi firmitate posthabitis omnibus sit vocationi divinae obsequendum, altero exemplo docetur
Iesus se professus est pauperem atque rebus maxime necessariis destitutum v. 20; nihilominus postulat ut sibi adhaereatur animo promptissimo relictis omnibus et postposito omni affectu rerum creatarum v. 22. Hoc utrumque evangelista nobis modo ob oculos posuit. Statim autem utrumque illustrat manifestatione potentiae Iesu maxime insigni et singulari. Ergo concludere oportet : pauperies illa altissimo consilio liberrime est ab eo electa et qui tali potestate praeditum se exhibet, profecto suo iure exigit integerrimam animorum subiectionem. Cui enim grave ac molestum merito videri posset tali se Domino tradere? Praeterea miraculo in novo rerum genere patrato etiam magis illucescit quae sit Iesu virtus vere divina. Haec autem evangelistam voluisse prosequi suadetur ea rerum serie quam ipse effecit. Nam ex Marco 4,35 et Luca 8,32 discimus etiam hic a Matthaeo temporis rationem non spectari. Neque ad doctrinam illam colligendam ordine temporis opus est, cum ipsa Iesu effata et opera eam per se ingerant. . Iesus postquam per diem populum docuit parabolis quoque propo-. sitis, vespere (Marc. &,35) tempore sereno et tranquillo ascendit n naviculam τὸ πλοῖον, in navim quae ad iter parata erat vel forte melius in eam navim qua saepius uti solebat et secuti sunt eum discipuli eius; μαθηταί plerumque duodecim apostoli dicuntur — nomen apostoli raro legitur ; semel apud Matth. 10,2 et Marc. 6,30 et Ioan. 13,16; septies apud Lucam et frequentius in Act. — at discipuli nomen sensu quoque latiore adhibetur (Luc. 6,17; 19,37. Ioan. 6,67; 71,3. Schanz). Nostro autem loco de apostolis dici ex eo consequitur quia dimissis turbis naviculam conscendit, ut in regionem Gerasenorum transfretaret; quo in itinere solos comites ordinarios habuisse merito censetur, qui oi μαθηταὶ αὐτοῦ appellantur. Ipse vero fessus ex labore diurno ad somnum capiendum se componit; dormiebat in puppi super cervical (Marc.) ostendens quam fatigationem subiisset labore diurno et veram humanam comprobans naturam (op. tmp. Thom. Dion. Cai. Salm.) nec dedignatus eius in se experiri infirmitatem, cum nostri similis factus et tentatus esset per omnia pro similitudine absque peccato (Hebr. &,15). Praeterea somnum admisit ea occasione ex altiore quoque consilio quod eventu colligitur. Nam v. 25 et ecce, rem quae praeter exspectationem ac subito fit evangelista designat; cum enim navim ascenderent, tempus erat serenum neque ullum cernebatur praesagium tempestatis mox ingruentis; nam alias discipuli, rei nauticae lacusque Genesareth haud ignari, navim non solvissent; motus magnus factus est in mari; Marcus et Lucas, ut Euth. notat, λαίλαπα ἀνέμου dicunt; maris enim tempestas (χλύδων) et motus (concussio, quassatio) et procella dicta est eo quod aquas commoveat, atque con- turbet. Subito impetum venti irruisse Lucas quoque indicat scribens χατέθη descendit in lacum!, qua dictione bene depingitur impetus procellae in lacum alte depressum incumbens (lacus enim infra aequor maris mediterranei deprimitur 191 m.). Et quam vehementer fluctus excitarentur, omnes tres evangelistae tradiderunt : :4a ut navicula operiretur fluctibus, ut impleretur navis, et periclitabantur. Fuerunt qui tempestatem hanc non lege et via ordinaria ortam, sed Christi imperio adductam et divina ordinatione suscitatam crederent (cf. Bed. Pasch. Thom. Dion. Salm. Maid. Lap.); at cur miraculo ventum esse excitatum assumamus, neque re neque modo narrationis suadetur, neque quidquam aliud requiritur quam ut Iesus sciens fore ut per noctem modo ad naturae cursum consueto tempestas oriretur discipulos iusserit navim conscendere et se somno commiserit. Ita rebus naturalibus uti solet ad altiora consilia exsequenda. Dum saevit tempestas et discipuli perturbati et anxii navim ab irruentibus fluctibus et impetu procellae servari posse iam desperant, ipse dormiebat; « exprimitur securitas potestatis, quod omnibus timentibus solus intrepidus quiescebat » (Amór.) ; « dormiebat corpore, ut apostolos evigilare faceret » (Bed.), dormiebat, ut S. CArys. notat, ut daret discipulis timendi occasionem, ut debilem eorum fidem reprehenderet et sanaret, ut illi suam recognoscerent infirmitatem et Christi intelligerent inter angustias conclusi maiestatem (Pasch.). Quare somnum Iesu quamvis esset verus et naturalis et ex fatigatione proveniens, tamen etiam dicere possumus cum Maid. voluntarium et procuratum , quia eo uti voluit ad vulnus quoddam discipulorum detegendum et sanandum. Quasi enim Dominus dormiens nihil de suis curaret, quasi ipse Dominus et ii quos elegerat ad opus suum una cum opere messiano possent ulla re adversa interitui devoveri et antequam fere opus divinum incepissent morte abripi, clamant Domine, salva , perimus; vocibus brevibus, abruptis animorum pandentes angustias et timores et debilem fidem, ac si possent perire, dum Christum apud se habent. Videntur itaque prae timore periculique magnitudine obliti esse ad quid vocati essent et electi a Christo qui pro sua potentia toties iis iam manifestata profecto.non permittet eos undis absorberi quos erudit ut sint sal terrae et lux mundi (5,13. 14). Quare merito reprehenduntur
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v. 96 quid ttmidi estis, modicae fidei? « non incredulos eos dicit , sed parvae fidei; nam per hoc quod dicunt sajva, fidem monstrant; quod autem dicunt perzmus, non est fidei; illo enim simul navigante non erat formidandum » (Theoph.) et parvam fidem eo quoque pandunt quod a vigilante, non autem a dormiente Domino se servari posse sperabant ( Euth.). Eos autem increpans prius mentis ipsorum quam aquarum tempestatem sedat (S. Chrys.). Ea quoque reprehensione ἃ nimio timore periculi retrahuntur ideoque magis apti redduntur ut et Christi miraculum rite admirentur et discant se firmissima in Christum fide ac fiducia potuisse ipsos periculum superare. Iesus autem maiestatem divinam subindicans suam surgens imperavit (vel potius ex graeco increpavit) ventis et mari et facta est tranquillitas magna ; nam qui increpat mare et fluctus eius, lahve est in vetere testamento, ad cuius omnipotentiam id continuo refertur; cf. Ps. 17,16; 103,7 ab increpatione tua fugient aquae; 105,9 et increpuit mare rubrum et exsiccatum est; 88,10 tu dominaris potestati maris, motum autem fluctuum eius tu mitigas; Nah. 1,4 increpans mare (Is. 51,10) etc. (cf. S. Chrys. op. tmp. D:ion. lans. Lamy); quare ea increpatione naturam divinam haud obscure prodit. Hoc autem « sensibili imperio usus est, ut cognoscerent praesentes quod solo imperio mutat creaturas et sic cognoscerent ipsum esse verum Deum cui proprium est solo imperio res efficere » (Cai.). Statim autem effecta est tranquillitas magna, ut evidentia miraculi comprobaretur; naturaliter enim paulatim fit tranquillitas post tempestatem (Cai.). Testes eius increpationis et subitae tranquillitatis admiratione et sacra reverentia percelluntur
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v. 97 porro homines mirati sunt dicenles : qualis est hic, quantus, quam fortis, quam potens, quam magnus, cui et insensibilia obediunt elementa (Pasch.), quia ventt et mare obediunt ei? « somnus quippe et quidquid apparebat hominem indicabat, mare et parta tranquillitas Deum declarabat » (S. CArys.) « quod videbátur hominis erat, opera autem Dei » (TAeopA.). Atque hoc miraculum eo magis in admirationem duxit , quia nullus unquam propheta tale quidpiam solo suo imperio patravit ; Christus autem cum auctoritate praecepit, ut dominus servis, ut creator creaturis (Eu) neque antea Patrem rogavit, sed propria potestate illa elementa quae hominem quam maximesuaeimpotentiae admonentsubito sibi subiecit. Ex narratione Marci et Lucae discipuli mirati dicunt : quis est hic etc. ; cur S. Matthaeus Aormines scribit? solos intelligi discipulos (S. CArys. quando mali in bonos insurgunt, quando boni vincuntur et mali vincunt; non dormit quidem, sed proelium intuetur et simul certaminis finem et bellantium fldem exspectat. Et quia non statim adiuvat, dormire putatur... sic igitur dormiat Iesus quatenus iniquorum crudelitas et sanctorum patientia innotescat et Christi discipuli non armis, sed clamoribus et orationibus maris huius procellas deponere discant » etc.; similiter S. Hü. Pasch. Fab. Dion. Salm. Ians. Lap. Grimm, Schanz, Fil. etc. Etiam maius sequitur Christi potentiae documentum. A periculis maris et tempestatis vindicaverat corpora; iam animos eripit ex insidiis et potestate daemonum. Res inanimatas suo subiecerat imperio; iam spiritus potentes sola eius praesentia cruciantur, solo eius verbo fugantur. Interrogaverant discipuli : qualis est hic? iam responsum audiunt ab invitis daemonibus qui eum suum iudicem et ultorem divinum confitentur. Unde apparet quam bene tendat haec narratio ad id quod evangelista in universum docere vult atque praesertim ad id quod ex oratione contexta v. 20-93 consequitur. Appellunt itaque v. 98 in.litore lacus vel maris Tiberiadis orientali ad regionem Gerasenorum; nomen hoc Gerasenorum in vulg. constanter legitur apud tres evangelistas qui omnes eam narrationem eodem ordine tempestati sedatae iungunt (Marc. 5,1. Luc. 8,26). In textu graeco legitur ex melioribus codicibus apud Matth. Γαδαρηνῶν, apud Marc. Γερασηνῶν (ita Tischendorf, Westcott-Hort), apud Luc. idem quod apud Marcum, uti ediderunt Westcott-Hort, Γεργεσηνῶν, uti edidit Tischendorf. Quod nominum discrimen explicatur haud operose. Est enim Gadara, uti Iosephus dicit (bell. iud. &,7. 3), metropolis Peraeae valida, et distat ἃ Tiberiade stadiis sexaginta (hodie eo loco Umm Keis oppidum situm est; cf. Socin , Palaestina und Syrien p. 415). Unde apparet illa lectione regionem generatim describi ac nominari ex urbe aliqua, maiore magisque nota : εἰς τὴν χώραν τῶν Γαδαρηνῶν. Locum vero quo appulerunt nominari Gerasa, vix recte statuitur. Est enim Gerasa urbs prope labbok sita (hodie Djerasch; Socin p. 408); quare nimis remota est et nomen aliunde notum potuit pro simili , sed satis ignoto, irrepere in textum. Locus quo appulerunt ibi erit quaerendus, ubi hodie ruinae exstant nomine Gersa, Kersa, Kursi designatae prope lacum Tiberiadis. Eo quoque loco praecipitia sunt crebra (cf. ScAumacher, Der Dscholan, Leipzig 1886 p. 177). Atque hunc locum etiam Origenes describere videtur eum vocans Gergesa (unde tertia illa lectio) urbem antiquam, περὶ ἣν χρημνὸς mapaxsiuzvos τῇ λίμνη (cf. Socin p. 386), atque ad idem refer quae habet Eusebius de Gergesa in Onomast. et idem fere etiam apud EutA. legitur. Cum Iesus ea in regione e navi in terram descendisset, occurrerunt €i duo habentes daemonia, de monumentis exeuntes, saevi nimis , tla ut nemo posset transire per viam illam; furor daemonum et nocendi cupiditas describitur. Ab hominibus exclusi daemoniaci habitabant in sepulcris extra civitatem in agris; sepulcra autem Iudaeorum vel in aliqua rupe solebant exscindi aut in aliqua spelunca deligi vel etiam ex lapidibus et fossione exstrui tanta altitudine et latitudine , ut quis erectus illa ingredi potuerit (Ians.). Quare proiis qui a communi hominum sede arcebantur habitaculum praebere poterant haud ita incommodum. Ceterum in sepulcris degentes daemoniaci hominibus quoque maiorem incutiebant terrorem; unde daemones, quorum locus est inter mortuos (Sa/m:;) et qui operibus mortuis delectantur (Bed.) locum selegerunt et suae indoli congruum et hominibus terrificum. In monumentis sedem fecerunt mortis auctores (S. Petrus chrysol. serm. 16; M. 52,239). Qua erant saevitia, in miserrimam conditionem per daemones redacti , nemo eos ad Christum adducere potuit; quare ipse venit ut quaereret et sanaret qui eum invenire non poterant (Pasch. Ians.). Atque cum ea regio decapolitana potissimum ab alienigenis iisque paganis habitaretur, Matthaeus nobis ostendit Iesum beneficia sua et gratiam etiam gentilibus offerentem. Iam praeluditur illi : et alias oves habeo quae non sunt ex hoc ovili et illas oportet me adducere (Ioan. 10,16). Sola Iesu praesentia daemones exturbantur; sentiunt in Iesu iudicem suum a quo eorum saeva in homines dominatio deleatur et ipsi acrioribus addicantur tormentis, dum ultimo iudicio carceri tartareo traduntur;
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v. 29 et ecce clamaverunt dicentes : quid nobis et tibi, Iesu fili Dei? venisti huc ante tempus torquere nos? « non voluntatis ista confessio est sed necessitatis extorsio quae cogit invitos, velut si servi fugitivi post multum temporis dominum suum vident, nihil aliud nisi de verberibus deprecantur; sic et daemones cernentes Dominum in terris repente versari ad iudicandos se venisse credebant. Praesentia salvatoris tormenta sunt daemonum » (S. Hier.; sim. S. Chrys. Bed. Pasch. Br. Tost. qu. 108, Saím.). Norunt quippe daemones se ad iudicium reservari (cf. 2 Petr. 2,4) et post ultimum demum iudicium in inferno iri inclusum poenasque augeri; sciunt daemones, ait S. Thom., quod in die iudicii debent suscipere maius tormentum, cum dicetur : ite maledicti in ignem aeternum; magnum tormentuni reputant quod non possint hominibus nocere; sed si essent in inferno non possent ita nocere et ita tormentum eis magnum est intrare in infernum. Secum quidem ubique poenas inferni gerunt easque semper sustinent, « instar febricitantis qui etsi in lectis eburneis el si in locis ponatur apricis, fervorem tamen vel frigus insiti sibi languoris evitare non potest » (Bar.); at minus tamen puniuntur nunc quia et vagandi per mundum hunc et hominibus nocendi potestatem habent (cf. Euth. Pasch. Tost. Cat. Salm. Mald. Bar. Reischl, Grimm Il reservantur (Iud. 6); cf. Suarez, de angelis lib. 8 cap. 2 n. 3. 13. 15; cap. 17; cap. 15 n. 16. Ex hisce explicandus est sensus verborum qui nobis eo quoque panditur quia apud Lucam 8,31 rogant Iesum ne imperaret ut in abyssum irent. Verba quid nobis et tibi aliquam hoc loco continent expostulationem (/ans.) ct elucidantur ex altera parte : venisti huc ad nos ante tempus torquendos; itaque : quid iam nunc rei tibi est nobiscum? num venisti ante tempus definitum mittere nos in tartareos cruciatus, ante tempus iudicii (Bar.)? Poterant enim daemones scire vel suspicari nondum esse tempus iudicii ultimi; cognoscebant sine dubio vaticinia nondum esse impleta regnumque Dei in terris nondum eo modo esse constitutum quo promissum erat; vel etsi hoc non c oncederes, tamen exoptare et desiderare poterant daemones ne tempus illud iàm 'appropinquaret. Tale autem desiderium etiam sufficit ut exclament visne nos torquere ante tempus! Porro Iesus venit, ut destrueret eum qui habebat mortis imperium i. e. diabolum (Hebr. 2,14), ut diaboli nocendi potestatem restringeret eumque coerceret; quare daemones id minime exoptantes dicunt id fieri ante tempus. Terram gentilium quasi suam ditionem occupant; nam quae immolant gentes daemoniis immolant et qui e regno Dei eiiciuntur, satanae tradi dicuntur (1 Cor. 10,20; 5,5); quare daemones conqueruntur, quod Auc, in suam ditionem venerit. Iesum autem confitentur filium Dei; audiunt itaque discipuli quod mare tranquillum factum praedicaverat (S. Chrys.). Quod autem daemoniaci a longe quasi sentientes eius adventum ei occurrunt, filium Dei appellant, eum rogant ne torqueantur, quam maxime aptum erat, ut animi discipulorum magna Christ reverentia et maiore eius dignitatis notitia imbuerentur. Vident enim eum qui summa potestate pollebat in mare et tempestatem pari ratione valere in daemones et ab iis agnosci filium Dei et iudicem et regni diabolici expugnatorem. Atque quam acri desiderio exoptent remanere in ditione gentilium (Marc. 5,10) et aliqua saltem corpora possessione occupare, eo ostenditur quod occasionem capiunt a grege porcorum ibi pascente rogandi Dominum : s? eücts nos hinc, mitte nos in gregem. porcorum v. 34 ; proinde concludendum erit aliquid quasi levaminis vel voluptatis in daemones derivari ex tali possessione vel eos desiderare, ut si homines vexare prohibentur saltem animalibus inferre molestiam et animalium rabie et furore hominibus terrorem et damnum afferre liceat. Legitur graece erat longe ab illis grez;'in vulg. erat autem non longe... « huiusmodi enim intervalla magna denique sunt vel modica, si cum aliis comparantur » (Caim.). In re etiam minima daemones subiici summo Christi imperio et permissione eius ac concessione indigereostendunt dum petere debent ut in porcos ingredi liceat; ex se itaque nihil valent neque est cur timeantur (cf. Bed. Br. Thom. Fab. Cai. Salm. lans.). A nutu Christi pendent;
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v. 32 ait illis : ite; at illi exeuntes abierunt 1n porcos et ecce impetu abüt Lotus grez per praeceps iu mare et mortui sunt in aquis; ex subito gregis impetu et furore insano quo se praecipites dant ex loco praerupto in lacum tanto numero (ad duo millia, Marc. 5,13) et uno impulsu monstruoso praeter naturam, immo contra eam exstinctionem quaerunt, clare omnium oculis subiicitur veritas obsessionis daemoniacae; « nam fingi nequit aegritudinem hominis migrasse in gregem porcorum, ut praeceps se mergeret... declaratur porro miraculi magnitudo in multitudine daemonum de homine expulsorum (legio mihi nomen, quia multi sumus, Marc. 5,9 ), quae non potuit declarari nisi daemonibus in aliqua animalia ingressis » (Sam. sim. Tost. Cai. Mald. lans.). Inde discimus, cur petitioni annuerit Christus ; praeterea annuit, ut discerent hi qui liberati erant quot et quales habuissent habitatores (EutA.) , ut hac potentiae suae manifestatione etiam hominibus illius regionis suam offerret opem eosque ad se potentissimum salutis suae quaerendae causa invitaret (cf. S. Hier. Rab. Pasch.). Porcus animal erat immundum; « coenum petunt ruentes coelo; post aethereas habitationes ambiunt volutabra porcorum; digna petit indigna servitus » (S. Petrus chrysol. serm. 16; M. 52, 9&9); « semel infectus putredine habitacula fetida et immunda perquirit; sordibus delectatur et coeno, qui utique semper fetore criminum et squalore pascitur vitiorum » (idem serm. 17). Quam tetra et horribilis sit daemonum obsessio, in eo quoque cernitur quod ipsa animalia bruta ab illis correpta insana rabie ad exitium ruunt; in quam rem S. Petrus chrysol scribit : « sic est odor eius (satanae) tartareus et crudelis ut eum nec porcorum natura sufficeret sustinere; denique demergi in mari et fluctibus maluit deperire (grex) quam eiusimmunditiam pati et putredinem tolerare » (serm. 17); in eandem sententiam etiam Sy/v. inter alia scribit : « quodam naturali impetu totus grex corruit in mare, eligens potius perire quam daemonum in se fetorem et immunditiem et turpitudinem ferre et sustinere; sed pro dolor, homines ratione praediti suis peccatis se tradi non dubitant, ut daemonum mancipia fiant ». Porcos non a daemonibus, sed a se ipsis in interitum esse actos est etiam sententia S. Ambr. : « porci Sein stagnum aquarum praecipitarunt, ut quod recusabant daemonia non evaderent » (in hexaem. 1,8; M. 15,141); censet itaque esse suffocatos aquis invitis daemonibus qui suo domicilio iterum spoliati infernum intrare debuerint quem ingressu in porcos evitare voluerint. Et similiter Lamy concipit : « unde ergo causa mortis his animalibus fuerit? credo nou actos a daemonibus in lacum, sed ex se ipsis, cum agitarentur a spiritibusimmundis et aestu ferverent sese praecipites dedisse in mare, ut aquis eius refrigerarentur; sed non compotes sui inde se extrahere non potuerunt »; similiter censent Reischl, Grimm. Atque haec sententia textu suaderi videtur. Nihil enim in textu indicatur quo sequatur daemones occidisse porcos; sed statuitur, postquam ingressi sint totum gregem impetu abiisse per praeceps in mare. Itaque sequebatur quidem ex ingressu daemonum ille impetus et suffocatio in mari; at ab ipsis daemonibus esse interitum effectum non dicitur, potius id excluditur mutatione locutionis. Dein ex petitione daemonum ne in abyssum detrudantur, sed in porcis domicilium capere ut sibi liceat, potius sequitur eorum interesse debuisse, ut porci servarentur, ne hoc quoque domicilio destructo sibique adempto in locum sibi debitum, in abyssum, reverti cogerentur. Maxima igitur apparet daemonum impotentia, quod ne por- | cos quidem, suam quam expetebant habitationem, a destructione servare valuerunt. Christus enim iis solum pecmisit, ut zrent in porcos; unde explicatur cur eos servare non potuerint. hic dicere oportet cum Iob : numquid bonum tibi videtur, si consilium impiorum adiuves (10,3)? - Quaerunt etiam mulli quomodo Iesus tantum damnum inferri incolis permiserit duobus millibus porcorum interfectis. Respondent id factum ob peccata dominorum, qui si ludaei erant poenas dabant neglectae vel contemptae legis. Vivebant ea in regione plerumque gentiles, intermixti etiam erant Iudaei. Si heri erant gentiles quibus porci non interdicti erant, vel si Iudaei per pastores gentiles pascebant greges ut porcos cum lucro venderent gentilibus, non cernitur ea in re fuisse peccatum. Ea quippe ratio regionem illam utpote olim terrae sanctae adscriptam grege porcorum profanari satis infirma videtur. Sed num revera quaeri debet quomodo ᾿ Christus tale quid permittere potuerit? nonne ipse est Dominus omnium? Domini est terra et plenitudo eius! num quis ius Dei in quaestionem vocat permittendi pestem animalium vel alia infortunia. Ceterum sapienter illum porcorum interitum esse permissum cum ex eo utilia doctrinae capita colligantur, iam dictum est. Addi potest cum /ans. Dominum demonstrare voluisse se ad homines salvandos venisse, non autem sibi curae esse rerum temporalium salutem, atque vel ob unius hominis salutem ceterarum rerum iacturam quamvis gravem esse negligendam. Beneficium quod Christus praestitit. daemoniacis, insignis eius potentià , daemonum fuga, porcorum interitus nota fiunt incolis
8:33
v. 33 pastores autem fugerunt; facile concipitur quo horrore ipsi quoque correpti sint, cum sedato furore daemoniacorum eundem subito cernerent in porcis; δέ venientes in civitatem nuntiaverunt omnia et de eis qui daemonia habuerant; testes potentiae Christi et praedicatores exstiterunt. Sed incolae gratiam a Christo oblatam repudiant
8:34
V. 8& et ecce tota civitas exiit obviam Iesu et viso eo rogabant ut transiret α finibus eorum , timent; ideo non dure repellunt, sed rogant, ut abscedat; prae iactura rei temporalis beneficium non aestimant; verentur ne alia damna sibi sint subeunda, si Christus alios quoque sanet; unde ne alia et graviora paterentur desiderabant ut Dominus se relinqueret. Aliqui censebant eos rogasse quia se indignos putassent praesentia Domini humilitate permoti, uti olim Petrus : exi a me quia homo peccator sum (S. Hier. Bed. Rab. Pasch. Dion.); at id merito ἃ plerisque reiicitur; nulla enim voce, uli in narratione de centurione, de Petro, id significatur; atque plane aliud est se reputare indignum speciali illo honore quo Iesus domum vel navim viri privati sua praesentia ornet, aliud postulare ut salvator tota regione excedat ad quam modo beneficia largiturus et doctrinam salutis praedicaturus accessit. Illud fit cum virtute, hoc nequaquam. Non legimus Iesum secundo ad Gerasenos venisse. lnnuit evangelista quantae sit aleac gratiam oblatam repudiare; Gerasenis semel est oblata; at quoties iam Iudaeis? si hi repudiaverint, multo maiori culpae erunt obnoxii. Notant aliqui Gerasenos minus peccasse Nazarethanis (Luc. 5,29. Matth. 13,57); illi quippe damno affecti rogant ut discedat, hi vero nullum damnum passi, immo et benefacientem expulerunt de civi-
8:1
La descente de la montagne a dû se faire par un sentier, et c’est précisément durant cette descente que le lépreux se présente. Le gén. absolu n'est pas régulier, puisque œitoÿ reparaît dans la phrase comme régime (Β C W @ ΕἸΣ il ἃ été corrigé en καταδάντι δὲ αὐτῷ par la tradition d’Antioche, et même par N ce qui a entrainé Ti.
8:2
καὶ ἰδού comme Le., fréquent dans tous deux (Comm. Le. p. xx). — προσκυνέω termé favori de Mt. ; avec προσελθών encore 1x, 18; cf. xx, 20; xxvu, 9; et cf. πὶ, 2. 8; xv, 25. — Les paroles du lépreux comme dans Mc., en ajoutant xépre comme Ec.
8:3
Action et parole de Jésus comme dans Mc.; mais au lieu de la formule pleine de Mc. « sa lèpre s’en alla de lui et il fut purifié », dont Le. a retenu seulement la première partie, Mt. écrit moins proprement : « sa lèpre fut purifiée », alors que, dans l'A. T. et selon la nature, les personnes et les objets sont purifiés, mais non la lèpre. Klostermann suppose que Mt. ἃ suivi Mc. ἢ faudrait lui attribuer un contresens, car Mc. parle de l’homme. D'ailleurs on peut citer (Schanz) pour l'usage de Mt. καθαρεῖς τὸ αἷμα (Dt. xix, 13) et ἐκαθάριζε τὴν περὶ ταῦτα συνήθειαν (Jos. Ant. XI, v, 4 in fine). Le sens est alors faire disparaître et on trouve le passif araméen dans le sens de disparaître : « le soleil est couché et le jour a disparu », ND V27TN4 (ber. 2b), dicton palestinien. La catachrèse de Mt. peut donc s'expliquer comme une traduction de l'araméen.
8:4
ὅρα μή (μηδενῇ ne se trouve que cette fois dans Mc. et jamais dans Le.: pour Mt. cf. 1x, 30; xvirr, 40; xxiv. 6. Cette recommandation du silence étonne après la mention des foules; elle prouve bien que l'épisode était rédigé dans la tradition avant d'occuper cete place dans ce contexte, mais elle ne prouve pas la dépendance de Mc. qui lui-même dépendait de la tradition. — Au lieu des termes vagues de Mc. & et de Le. καθώς, le terme technique δῶρον (121)», qui pouvait être un sacrifice (Lev. 1, 3 etc.}, et spécialement ici le sacrifice enjoint dans Lev. xiv, 10, diminué en faveur du pauvre, Lev. xiv, 21. — εἰς μαρτύριον αὐτοῖς, après le discours sur la montagne paraît lus encore que dans Le. avoir lesens de montrer à la classe des prêtres que Jésus ne détourne pas de la Loi, bien au contraire. .
8:5
Cette fois encore (cf. v. 1) la construction irrégulière du gén. absolu a été corrigée en un datif dans les mss. antiochiens. Cela en dit long sur 18 persistance systématique à réviser la langue dans cette recénsion. Cf. Catena, p. 58 εὖ μὲν λεπρὸς χαταθδάντι... προσῆλθεν" ὁ δὲ ἑχατόνταρχος, οὕτως εἰσελθόντι... Sur ce centurion cf. Comm. Le. — Mt. ne dit rien de ses rapports avec les Juifs; on voit par la suite qu'il était païen, mais il n’est pas dit qu'il ait été prosélyte.
8:6
κύριε est une parole de politesse. — ὃ παῖς en grec peut signifier un fils en. bas âge, ou un serviteur d’un âge quelconque. Quoiqu'il existe une paralysie infantile, cependant, d'une façon normale, la paralysie frappe les hommes d’un certain âge. Le παῖς est donc un serviteur, comme l'a appris Le. qui emploie δοῦλος, - . — βέδληται, de malades; cf. var, 44; 1x, 2; Mc. vur, 30; Le. xvi, 20. Naturelle— ment on peut penser à l'araméen M9 (MeNeile), mais βάλλω s'emploie très bien pour se coucher (sur un lit); cf. Épict. 11, 20, 10 βαλὼν κάθευδε, « étends-toi et dors »: 1x, 40, 29 τί οὖν οὐ ῥέγχω βαλών : « pourquoi ne pas ronfler étendu »?, et Ésope, fab. ceLvit λύκος... κακῶς πάσχων, ἐδέδλητο (MM. — Field). — βασανίζω signifiait proprement mettre à la torture; aussi Lucien (de Soioec. 6) taxe de solécisme l'emploi de ce mot à propos de maladie. Mt. l'emploiera encore plus largement, xiv, 24. — Lc. insistait sur le danger de mort, Mt. sur la souffrance, ce qui convient bien pour certaines paralysies.
8:7
χαι à. λεγει (SV) plutôt que om. (TH).
Zahn, Klost., MeNeile etc. font de la réponse dé Jésus une interrogation Faut-il donc que j'aille moi-même le guérir? Ce qui amènerait la déclaration du centurion. C’est très subüil, mais peu naturel. Les Grecs ne manquaient pas de moyens d'indiquer un doute; la proposition est affirmative. Dans 1.0. le Sauveur se met même en route.
8:8
καὶ a. αἀποχριθεις (SV) plutôt que ὃε après (TH).
Le centurion, cela va sans dire, accepte avec reconnaissance l'offre de la guérison. Sa réponse exprime son humilité, mieux encore que dans Le., puisqu'il a placé μου avant τὴν στέγην, pour mettre l’accent sur l'indignité de sa personne. Elle exprime aussi sa foi. Si Jésus dispose de la puissance divine, comme il a pu le constater {1v, 23), celte puissance doit avoir à tout le moins les prérogatives de la puissance humaine qui s'exerce par la parole. La maladie devra l'entendre et céder; elle est donc en quelque sorte personnifiée, mais rien n'indique que le centurion l’attribue à un esprit mauvais. La conviction est exprimée encore plus fortement que dans Lc. par l'addition de μόνον et l'emploi du futur au lieu du subjonctif (leçon plus probable de Le.).
8:9
Comme dans Le. (si ce n'est qu'il ἃ en plus τασσόμενος) avec la même alternance des trois impér. : aoriste, présent, aoriste, fort difficile à expliquer (cf. Deb. 8 336, 4). Épictète, 1, 25, 10 λέγει μοι « πορεύου... xai ἀπόστασον... πορεύομαι, « ἔρχου ἔρχομαι — est moins compliqué. Nous avons donc ici un indice de la ténacité de la tradition orale ou d'un emprunt de Le. à un texte grec. Dans un cas assez semblable (σιν, 29) Mt. écrit ἔλθε. Peut-être ici la nuance est : « va-t'en action voulue pour elle-même; « viens », et demeure à mes ordres; ποίησον avec τοῦτο n’a pas de difficulté.
8:10
ἐθαύμασεν sans complément ne peut signifier comme dans Le. admirer (quelqu'un), mais. s'étonner (d'une belle chose) nuance plus primitive. Le sens 13. om. καὶ p. utaye (ΤῊ) et non add. (SV). de la réflexion est le même que dans Le. quoiqu'on ait pu s'y tromper comme Hilaire qui a cru le centurion israélite. rap” οὐδενί est joint à ἐν τῷ, Ἰσραήλ, en contraste avec le centurion. A prendre les termes à la lettre, il faudrait mettre la foi du centurion au-dessus de celle des disciples, mais on peut appliquer la règle de bienséance qui exclut toujours les personnes présentes quand on parle de choses fâcheuses. Les disciples forment groupe avec Jésus; il s'agit de l’impression produite par sa personne sur ceux qu'on rencontre. La foi. est ici la conviction que Jésus peut opérer le miracle, et elle est plus grande parce que le centurion croit à l'efficacité de sa seule parole. 1] est la figure des gentils qui ont cru à la parole, sans avoir été visités par Jésus : risi forte in centurione fides gentium praeponitur Israel (Hier.). — Cette πίστις était normalement nécessaire pour obtenir les miracles; cf. Me. vi, 6; Mt. xm, 58; IX, à. 29.
8:11
En revanche le texte dé Mt. est plus coulant. Il najoute pas « du nord et du sud ». Étre à table appelle le nom de ceux qui recoivent. Ce sont Les trois patriarches, auxquels Le. a ajouté les prophètes. Le royaume des cieux, formule primitive. D'ailleurs l'idée est la même : association des gentils à La récompense d'Abraham, parce qu'ils se seront associés à sa foi; cf. Mal. 1, 44. Même image d’un festin, cf. Is. xxv, 6, et la salle à manger d’‘Agiba (Aboth, iv, 46). Ce sont des comparaisons. .
Le. traitant ex professo de la réprobation des Juifs ἃ mis d'abord leur expulsion, puis la venue des gentils (xu, 28. 29). Mais Mt. qui place ce passage à l'occasion de la foi du centurion devait commencer par le salut des gentils qu'elle fait présager. L'ordre de Le. est plus vraisemblable en soi on chasse ceux qui usurpent les places avant d'y introduire d'autres personnes.
8:12
Les fils du royaume, tournure sémitique. Si Herodes Atticus a été nommé υἱὸς “Ελλάδος (Syll. 895), c'est à cause de ses bienfaits, qui l'ont fait assimiler à un citoyen grec, mais les Juifs sont fils du royaume comme y ayant droit — Selon eux — par leur naissance. C’est la métaphore courante : fils du monde à venir (Chabbat 153; Pesahim, 85). Dans le grec on trouve des tournures Sporadiques; l'hébreu et l’araméen ont développé cette métaphore jusqu'à J'invraisemblable, — D'ailleurs l'expression, très absolue, doit s'entendre avec l'exception nécessaire des disciples et des autres qui croiront. L'inou c'est que ceux qui semblaient avoir droit au royaume où leurs pères tiennent table ouverte soient jetés dehors. — Pour les ténèbres, cf. I Pet. 1, 17 et Jude 43. Les ténèbres étaient un lieu commun de l'eschatologie juive; cf. Ps.-Sal. σιν, 6; αν, 41; Philon De exsecr. 152, etc. La même croyance chez les Grecs, où σκότος signifie l'enfer (Eur. Hec. 1.), qu'on plaçait sous la terre (Sopn. Ὁ. Ὁ. 4701). Ce qui est propre à Mt. c’est l'expression « ténèbres extérieures » (XX, 13; xxv, 30); la lumière étant réservée au royaume de Dieu, on est enveloppé de ténèbres quand on est loin de lui. C'était déjà la métaphore de l'A. T. fles impies marchent dans les ténèbres, Ps. xxx, 6 etc.) souvent rappelée dans le N. T. (Mt. nv, 16, Paul.). La seconde partie du verset revient xin, 42. 50, xxn, 13; χχιν, 54; xxv, 30 commeune formule stéréotypée, étant le dernier trait de cette situation horrible; il est moins bien placé dans Le. χπὶ, 28. Jérôme y voit une preuve de la résur: rection des corps. Schanz préfère l'opinion de Jansen : Verum simplicius fuerit intellegere Dominum doctrinam suam auditorum carnalium captui attemperantem, ἰω ne. De per fletum et stridorem voluisse significare dolorem et horrorem summum.
8:13
Chaque évangéliste ἃ conclu d’après la situation antécédente. — M. à de plus mis en relief la part de la foi dans le miracle, qui s'était opéré au moment où Jésus avait prononcé son fiat. Wellhausen a vu dans ἐν τῇ ὥρᾳ ἐχείνῃ le sens de eddem hord, « à l'heure même », que l'araméen n'aurait pu exprimer, n'ayant pas d'expression pour idem. Il est vraisemblable en effet que les tournures analogues de Mt. 1x, 22; xv, 28; xvu, 18, qui lui sont propres, sont un reflet de l'expression araméenne « dans (ou de) cette heure », que syrsin. et cur. introduisent encore Mt. vin, 15, et qui signifie aussitôt (Me. 1, 42).
8:14
Πέτρος n'étonne pas dans Mt. après 1v, 48 Σίμωνα τὸν λεγόμενον Πέτρον, — βεβλημένην, couchée, d’une malade; cf. vin, 6. 46) ἥψατο, comme vin, 3. Tandis que dans Mc. Jésus fait lever la malade avant de la guérir, dans Mt. elle se lève après, ce qui est plus banal (comme dans Le. mais avec des expressions différentes). — aÿroï est très naturel dans Me., trahit limitation dans Le. Mais Mt. écrit αὐτῷ qui se rapporte à Jésus.
8:16
προσήνεγχαν, l’aor. (comme Le. ἤγαγον) au lieu de l'impf. plus descriptif, puisqu'on n’amena pas tout ce monde d'un coup. — Le composé προσφέρω (Mt. seul ici), onze fois dans Mt. au sens d'amener quelqu'un; deux fois dans Mc. et de même dans Le. — δαιμονιζόμενος, fréquent dans Mt. (1v, 24 etc.). — λόγῳ rappelle ce qu'a dit le centurion vu, 8. Jésus n'emploie pas d'exorcismes, il lui suffit d'un ordre. — Mt. ἃ déjà employé κακῶς ἔχοντες (ιν, 24). ) (MA On prétend (Klost., MeNeile etc.) que Mt. ἃ transposé systématiquement les πολλοί et les πάντες de Mc.; au lieu de : « on les amène tous et il en guérit quelques-uns », Mt. dit : « on en amène quelques-uns et il les guérit tous La différence est incontestable et sensible, mais c’est la tendance ordinaire de Mt. de dire que Jésus guérit tous les malades Gx, 35; x, 1;xu, 45; cf. 1v, 24).
8:17
Le but de Mt. apparaît ici clairement. Au soir du sermon il était bon de montrer que vraiment Jésus avait accompli les prophéties (v, 17) comme il avait fait respecter la Loi dans le cas du lépreux. — ὅπως πληρωθῇ comme τι, 23; x, 35, ὅπως alternant dans Mt. avec ἵνα (ou τότε ἐπλ.) pour indiquer qu’une prophétie ἃ été accomplie par un fait de la vie de Jésus. Ici Is. Lui, 4 n’est pas cité d’après les LXX (οὗτος τὰς ἁμαρτίας [ἀνομίας] ἡμῶν φέρει καὶ περὶ ἡμῶν ὀδυνᾶται), qui avaient interprété les souffrances comme une expiation des péchés, ce qui est bien le thème général du morceau, mais non le sens des termes. Pour mieux cadrer avec la situation, ΜΙ. a traduit d’après l'hébreu et d'une manière parfaite : Le serviteur de Iahwé a pris sur lui (pour les porter) nos maladies ou infirmités, et il a porté en effet nos douleurs. Deissmann a prétendu à tort (Bibelstudien 97 s.) que Mt. avait interverti Nw2 et b20. La pensée d’Isaïe était que le Serviteur avait pris sur lui le châtiment destiné à d’autres. Quel rapport y a-t-il entre ce texte et la situation évangélique? Dans ce qui précède, on voit bien-que Jésus ἃ délivré les hommes de leurs infirmités, mais non qu'il les ait prises sur lui. Et en effet le texte cité pourrait signifier que Jésus a enlevé (ἔλαθεν) et qu'il a emporté (#6éotasev, sens courant, exemples dans MM.) les infirmités, mais cela est trop loin de la pensée d’Isaïe. Renonçant à un accord précis, on admet (McNeile etc.) que Mt. a pris ce texte dans un recueil d'extraits sans se préoccuper du contexte, is manière vague de citer étant d'ailleurs courante alors. — Mais l'existence de ces recueils au re siècle n’est nullement prouvée, et il est invraisemblable que Mt. qui a si bien traduit Isaïe n'ait pas tenu compte de sa pensée. L'intérêt de la citation est précisément qu’elle peut s'appliquer littéralement à la situation, dans des termes qui contiennent une pensée plus profonde. En assumant la peine, le Serviteur expiait aussi la faute (comme les LXX ont dit trop clairement), de sorte qu'il lui était donné d’affranchir ses frères des deux. C’est cet affranchissement que Jésus commençait en expuisant les démons et en guérissant les malades. Il est sous-entendu que par là même il s'était chargé pour l'avenir de l’expialion; c'est ce que les chrétiens savaient bien.
8:18
πολλους oyhouc (TV) plutôt que οχλον (H) ou ὀχλους (8).
Tandis que dans Me. (ιν, 35 5.) Jésus prononce une parole aussitôt mise à exécution (ὡς ἦν), dans Mt. Jésus donne un ordre (ἐκέλευσεν), ce qui n'exclut pas des préparatifs. Comme son intention est de se soustraire à la foule qui aurait fini par se disperser le soir, il n'est pas du tout clair que Mt. envisage un soir ni le même jour. Luc a eu soin de détacher cet épisode (ἐν μιᾷ τῶν ἡμερῶν). — ἀπελθεῖν et non διελθεῖν, car le but est de s’en aller loin de cette foule, l'idée de la traversée étant suffisamment rendue par εἰς τὸ πέραν, première et naturelle expression des riverains qui est devenue dans Josèphe à Περαία. Luc n’emploie τὸ πέραν qu'ici d'après Mc., quoique l'expression soit classique pour désigner la rive opposée.
8:19
προσελθών, style de Mt.; cf. vu, 2 etc. εἷς pour τίς, forme de la Koné. Mt. ajoute que c'était un scribe, mais déjà un disciple, puisque le second interlocuteur (v. 21) sera un autre disciple. Absolument rien n'indique que ce scribe ait agi par avarice; Jérôme l’a conclu seulement de la pauvreté dont Jésus le menace. Mais il semble bien qu'il se mette trop en avant et fasse du zèle. Les autres se préparent à partir sans rien dire. Celui-là fait sonner son dévouement. C’est un peu la présomption de Pierre, Mêmes paroles un peu emphatiques dans Ec. Dans Mt. il y ἃ en plus « maître », ce qui pourrait être une simple politesse, comme κύριε au v. 21.
8:20
Comme dans Le.
8:21
Le second, par contraste, a un scrupule. La réponse qui lui est faite s'explique mieux dans Μί., parce qu'il est déjà disciple, parce qu'on va partir et que ce n’est pas le moment de se dérober.
8:22
Dans Mt. comme dans Le., quoique sous une forme différente; Jésus donne un ordre qui sans doute aura été suivi. Sur l'interprétation de M. Perles « Laisse les morts à celui qui est chargé de les enterrer », ef. sur Le. 1x, 60.
8:23
Les premiers disciples étaient des pêcheurs, donc des bateliers. Dans Mc. ce sont eux qui agissent et qui dirigent la manœuvre; ils prennent Jésus, Dans Mt. le maître monte dans la barque et les disciples font leur métier de disciples, ils suivent. C’est incontestablement moins une vue directe, qu'une indication de Pascendant de Jésus, mais tout dépend ici du génie de l'écrivain plutôt que d'une évolution littéraire régulière, et en tout cas on ne voit pas trace d'imitatation de Mc.
8:24
σεισμός, au lieu de λαΐλαψ, conservé par Le., indique ordinairement un 25. om. οἱ μαθηται p. προσελθόντες (TH) plutôt que add. (SV). tremblement de terre. Ici c'est une tempête, puisqu'il sera question des vents vy. 26 et 27. . χαλύπτω ne peut signifier couvrir, submerger, mais envelopper, cacher, les vagues étant plus hautes que la barque qu'elles menacent d'engloutir ; du bord on devait la croire perdue. — Lc. a parlé du sommeil quand il a commencé, et Mc. décrit la position du dormeur; l'opposition de Mt. est plus saisissante αὐτὸς δέ découvre le Maître : il dormait. .7 39) προσελθόντες style de Mt. Ceux qui parlent ne sont pas des bateliers effrayés, mais des disciples qui recourent à celui qui peut les sauver. Néanmoins le cri traditionnel « nous sommes perdus », suppose qu'ils n'avaient pas cette confiance abandonnée qui n’eût même pas dérangé le Maître.
8:26
Le reproche avant le secours est assez naturel, mais on objecte toujours en pareil cas : « Commence par nous sauver. » Peut-être Mt. a-t-il voulu montrer que Jésus, sûr de son fait, prenait son temps. Le ion est moins vif que dans Mc., mais les deux reproches y sont. C'est alors seulement que Jésus se lève (surgens, R. V. he arose), car ἐγερθείς ne peut signifier ici que Jésus s’est éveillé; il ἃ déjà parlé. Son attitude debout pour commander ἃ grande allure. — Les vents, encore une façon générale, car une tempête n’est causée que par un vent (Mc. Le.). Mais Jésus est souverain de tous les vents. Puisqu'ils sont personnifiés (ainsi que la mer) le verbe ἐπιτιμάω, « faire des reproches », n'est pas trop fort. On dirait qu'ils se sont mis en branle pour perdre Jésus et ses disciples, mais il n'est rien dit d’une instigation du démon, cf. ἐπετίμησε τῇ ἐρυθριᾷ θαλάσσῃ, ps. ον, 9. — γαλήνη est le mot propre pour le calme de la mer; la qualification de grand (cf. Is. 1x, 1) a quelque chose du vague sémitique (Mc. Mt.). Homère ἃ dit : le calme blanc (0d. xx, 94). “+ 27) « Les hommes » ne peuvent être les disciples (Jér. Hi. Euth.). Mt. a voulu décrire l'effet du miracle sur le public auquel les disciples ne manquèrent pas de le raconter, et il faut avouer que les termes de la surprise (même dans Me. et Le. τίς ἄρα οὗτός ἐστιν) sont si forts que l’exclamation est plus naturelle dans la bouche du public. Les apôtres devaient être moins étonnés, aussi Mc. ne parle que de la peur. Luc ἃ compris que les paroles supposaient l'étonnement qu'il à joint à la peur. — Dans Mt. l’étonnement conviendrait d'autant moins aux apôtres qui ont imploré le secours. On savait que Jésus avait un pouvoir surnaturel, mais on se demande de quelle sorte il est (ποταπός) ; c'est un progrès dans l'admiration, et c'est la raison d'être de cet épisode dans celte série. 28-34, DEUX DÉMONIAQUES AU PAYS DES GADARÉNIENS (Mc. v, 4-20; Le. vi, 26-39). L'ordre des faits est le même dans les trois synoptiques ; il s’imposait parce que la traversée et la tempête apaisée conduisaient à l’autre bord du lac, où Jésus ne fit alors qu'une fugue rapide. Et l'on ne peut douter que tous trois visent le même fait. Mais tandis que Mc. et Le. sont d'accord sur un seul possédé, qui se dit légion, et qui veut suivre Jésus une fois guéri, Mt. a deux démoniaques et omet les deux autres circonstances. Le nom du lieu est probablement Gadara dans Mt., Gérasa dans Mc. et dans Le. Malgré ces divergences principales, et d’autres dans le détail, les critiques libéraux soutiennent que Mt. a simplement transformé le récit de Mc. On pourrait bien admettre qu'il a mis Gadaréniens pour Géraséniens afin d'indiquer une population plus rapprochée du lac; on n’a pu expliquer pourquoi il aurait dit deux possédés au lieu d’un. Ce n’est pas pour augmenter le miracle, puisqu’il ne parle pas du nombre des démons. Les critiques {Loisy etc.) disent que n'ayant pas parlé du possédé de Mc. 1, 23-26, il a tenu à conserver le chiffre de deux démoniaques guéris. Ce serait plus que puéril, après qu'il a mentionné des expulsions en nombre (τιν, 24 et vi, 16). 1] est à tout le moins plus vraisemblable que Mt. ἃ eu en vue deux possédés, dont l’un peut-être n'était que le compagnon moins dangereux du célèbre possédé qui figurait seul dans la catéchèse de Pierre (Aug. Zahn, Schanz elc.). — Il faut d’ailleurs concéder quelque négligence dans le procédé de Mt. N'altachant d'importance qu'au fait de l'expulsion dans les pores, il n’a pas insisté sur les éléments concrets de cette histoire; de plus il ἃ fait parler deux fois les deux possédés comme une seule personne, ce qui assurément n'est pas naturel. Les ayant ainsi assimilés, il devait aussi donner à tous deux l'épithète de χαλεποὶ λίαν, « très pénibles Certes, cette manière de raconter est bien inférieure pour la description des détails et la vue des faits à celle de Me. imitée par Le.; ce n’est qu’un squelette destiné à mettre en relief une idée. Mais, encore une fois, on peut concevoir ce genre d'esprit abstrait plus aisément que celui d'un abréviateur qui changerait de parti pris, et sans raison appréciable, les circonstances rapportées par un disciple qu'il aurait estimé assez pour lui emprunter le canevas de son évangile.
8:28
Notons une fois de plus que le nom de Gadaréniens (leçon certaine) ne prouve pas que la ville la plus rapprochée fût Gadara, car celte ville n'est pas nommée. Nous avons pensé (Comm. Mc.) que Jésus avait débarqué au pied de Qala‘at el Hosn que nous croyons être l’ancienne Gamala. Mais la région 32. Om. των χοιρῶν p. ayekn (THV).et non add. (8). pouvait dépendre de Gadara, ville plus importante. Gamala figure dans Josèphe, mais non chez les classiques, tandis que Gadara est citée par Polybe v, 74; zvi, 39; Strabon xvi, 759; Ptol. v, 45,22; Pline, v, 74, des inscriptions (Besrtr, Lexique de.géographie anc.). La difficulté n’est pas que Mt. ait fait allusion à Gadara, métropole de la Pérée (Jos. Bell. IV, vu, 3), mais que Mec. ait écrit Gérasa. Ou bien il ἃ choisi un nom d'ailleurs très connu aussi des anciens (Ptol. v, 15,23; Pline, v, 74; Inscriptions), ou il ἃ voulu indiquer un petit endroit au bord du lac dont il n'y a pas d’autre indication. Même gén. absolu irrégulier qu'aux vv. 4 et 3; même correction par le datif dans certains mss.; — deux démoniaques, vaguement, au lieu d'un homme possédé d’un esprit impur (Mec.). Dans xx, 30, Mt. a encore deux aveugles au lieu d'un (Mc. Lc.). M. Lévesque n'a pas rangé ces cas parmi ceux où Mt. met le pluriel pour le singulier (Nos quatre Évangiles, p. 304 ss.; RB. 1946), et en effet Le chiffre deux est plus intentionnel que le pluriel. — χαλεποὶ λίαν remplace la longue description de Mc. abrégée par Le., et est expliqué par ce trait propre à Mt. qu'ils empéchaient de passer. χαλεπός se dit beaucoup plus rarement des personnes que des choses.
8:29
Dans Mc, et Le. Jésus prend l'initiative, l’homme se prosterne, il interpelle « Jésus fils du Dieu très haut ». Et Mt. qu’on accuse de rehausser de parti pris la personne de Jésus aurait rayé ces circonstances! Que les deux démoniaques parlent ensemble, cela tient à sa manière plus schématique que moulée sur les faits. Mais il a un trait intéressant et très naturel de la. part des démons : « Comment, déjà? Le temps de notre supplice est-il déjà venu? Tu es en avance »] — Les anges coupables ou démons avaient subi une première condamnation. En attendant le second et définitif jugement général, on les croyait déjà enfermés dans une prison (IL Pet. τι, 4: Hénoch x, 42-14), et l’on admettait que quelques-uns étaient laissés libres sur la terre pour tenter les hommes (Hénoch xv-xvr; Jubilés x, 8). — ὧδε n’est pas la terre: (Jér.) par opposilion au ciel, puisque Mt. (comme les autres) a insisté sur l’arrivée dans un territoire nouveau. Donc « ici », où nous étions bien tranquilles.
8:30
Pourquoi Mt. aurait-il « loin d'eux » au lieu de ἐκεῖ (Mc. Le.), s’il avait suivi Mc? L
8:31
Mt. na pas la question de Jésus; c'est sa manière cf, 1x, 22; χιν, 17; xvi, 2.9 s., xvir, 41. 44. 11; xvint, 1; x1x, 7, xxvi, 18 et Mc. v, 30; vr, 38; vu, 42. 19 5; 1x, 12. 16. 21. 38: x, 3; σιν, 14 (Klost.), ot l’on n’a pas prouvé que ce soient là des omissions voulues du texte de Mc., pour rehausser la science de Jésus, d'autant que beaucoup de ces interrogations sont des figures de style ; cf. Introd. p. ταν. Aussi bien ce n’est pas sans inconvénient qu'on néglige les détails. Ici Mt. suppose que les démons se sentent menacés d’expulsion, ce qui s’explique mieux si en effet Jésus ἃ pris l'initiative. Mais cette faute de composition serait bien plus étrange si Mt. avait écrit d'après Mc. — Dans Mc. les démons voudraient rester dans le pays. Dans Le. 115 ne veulent pas être envoyés dans l'abime, c’est-à-dire en prison en attendant le jugement. Dans Mt. rien de précis, mais on comprend d’après le v. 29 qu'ils ont peur d'être torturés, donc envoyés dans la géhenne. .
8:32
Pourquoi Mt. aurait-il remplacé la permission donnée par Jésus (Mc. Le.) par un discours direct (ὑπάγετε) qui semble engager davantage sa responsabilité? En effet on ne peut pas dire que ce mot signifie simplement » allez-vous-en » (cf. iv, 10), puisque les démons ont demandé non pas qu'on leur permette, mais qu’on les envoie. Au fond d'ailleurs cela revient au même : Jésus accorde ce que souhaitent les démons. En pareil cas une permission engage la respon- Sabilité, quelle qu'en soit la formule. — Mc. ni Le. ne disent qu'il ÿ eut autant de porcs possédés qu'il y avait de démons dans Légion. Cependant le grand nombre des démons est en proportion avec un troupeau (évalué par Mc. seul à 2.000 porcs). De nouveau la concision de Mt, nuit à la clarté; notons cependant qu'elle serait plus reprochable s’il avait suivi Mc. Dans Mt. il faut supposer que deux démons ont fait l'affaire; mais un seul eût sans doute pu suffire aussi bien, et ce n’est pas pour le renforcer qu'il a mis le chiffre de deux possédés. Ou bien at-il supposé que chaque possédé avait plusieurs démons? — ἀπέθανον ne fait pas image comme ἐπνίγοντο Ou ἀπεπνίγη.
8:33
La ville n’est. pas nommée, et Mt. ne parle pas des champs (Mc. Le.). — χαί dans le sens de spécialement (Kühner-G. τι, 8. 521).
8:34
νπαντησιν (TH) ou ouvavrno (SV).
Toule la ville, et à la rencontre de Jésus, est d’un style bien solennel; c'est une tournure sémitique, comme Jud. xt, 34 καὶ ἰδοὺ ἣ θυγάτηρ αὐτοῦ ἐξεπορεύετο εἰς ὑπάντησιν. C'est seulement la vue de Jésus qui décide les gens à lui demander de s'en aller (παρεκάλεσαν à l'aoriste (comme 1.0.) parce que l'invitation ne doit pas être discutée); ἀπὸ τῶν δρίων αὐτῶν, comme Joël (ur ou 1v, 6). — Rien de leur frayeur, de l'attitude du possédé, de son désir de suivre Jésus, de son apostolat dans la région. Il reste l'essentiel, le miracle, mais sans mettre sous nos yeux ce qui le rend si émouvant, la transformation morale si complète d’un être humain, laquelle valait bien un troupeau de pores. — Mt. aurait-il été insensible à ce que Le. a si bien compris? Disons plutôt qu’il avait vu autrement.
8:2
… Una quindicina riguardano guarigioni subitanee da infermità diverse: come, per es., quella del lebbroso (ibid. 8, 2-4), del servo del centurione, paralitico e quasi morente (ibid. 8, 5-13; Lc. 7, 1-10), del paralitico di Cafarnao (Mt. 9, 1-8), dei due ciechi (ibid. 9, 27-31), del sordomuto (Mc. 7, …
… Il sacrificio espiatorio implica il concetto della l. considerata come castigo di Dio. Nel Vecchio Testamento (cf. Ex. 4, 6; Num. 5, 2; 12, 10; II Reg. 5, 1; 7, 3; II Par. 26, 20 sg.) e nel Nuovo (cf. Mt. 8, 2; 10, 5; 11, 5; 26, 6) si parla spesso di lebbrosi, di alcuni dei quali si narra la guarigione miracolosa. …
Proprio secondo il testo dei sinottici (Mt. 8, 2-3; Mc. 1, 40-42; Lc. 5, 12-13) al semplice tocco della mano del Signore il lebbroso è risanato (Wilpert, Sarcofagi, tav. 220, 1º frammento di sinistra). …
8:3
… con espressione generica: « At ille singulis manus imponens curabat eos ». Sono poi molti i casi particolari, riferiti dagli Evangelisti, e nei quali Gesù compie la guarigione imponendo le mani: cf. ibid. 13, 13: guarigione di una donna rattrappita; Mt. 8, 3; Mc. 1, 41; Lc. 5, 13: guarigione di un lebbroso; Mc. 5, 23, Giairo, nei riguardi di sua figlia ammalata, così prega Gesù: « Filia mea in extremis est, veni, impone manum super …
8:4
La stessa situazione è riflettuta nel Nuovo Testamento: Gesù parla del «Libro di Mosè» (Mc. 12, 26), della «Legge di Mosè», ecc.; si riferisce a prescrizioni del P. come comandi di Mosè (Mt. 8, 4; 19, 8); dichiara che Mosè «scrisse di lui», ma i Giudei non credono in lui, perché non credono nemmeno agli «scritti» (τράμματα) di Mosè (Io. 5, 46 sg.). …
8:5
… Secondo i dati evangelici era ben noto (τὸ ἑδρῶς), situato nelle vicinanze di Cafarnao e caratterizzato da altipiani (Mt. 3, 13; 5, 1; 8, 5; Mc. 3, 20; Lc. 6, 13, 17; 7, 1; Io. 6, 17).
… Una quindicina riguardano guarigioni subitanee da infermità diverse: come, per es., quella del lebbroso (ibid. 8, 2-4), del servo del centurione, paralitico e quasi morente (ibid. 8, 5-13; Lc. 7, 1-10), del paralitico di Cafarnao (Mt. 9, 1-8), dei due ciechi (ibid. 9, 27-31), del sordomuto (Mc. 7, 31-37), del cieco di Gerico (ibid. 10, 46-52), del paralitico di Gerusalemme …
… Gesù, sanando la figlia del centurione, tesse un elogio della fede dell'ufficiale (Lc. 8,1-10; Mt. 8, 5-13). E s. Pietro è inviato a battezzare, primo tra i pagani, il centurione Cornelio (Act. 10, 1 sgg.).
8:6
FRACTIO PANIS (ἘΛΑ͂ΣΙΣ ΤΟΥ͂ ΔΡΥ͂ΣΟΥ)
Quest'uso fu adottato da Gesù, che come capo di una nuova famiglia spirituale spezzò il pane davanti alla folla da lui sfamata nel miracolo della moltiplicazione (Mt. 14, 19; 15, 36; Mt. 6, 41; 8, 6; Lc. 9, 16; Io. 6, 11). Alla vigilia della sua morte ripeté il rito nell'istituzione della Eucaristia (Mt. 26, 26; Mt. 14, 22; Lc. 22, 19; I Cor. 11, 24), che s. Paolo chiama « panis …
8:10
… Il Regno di Dio è già inaugurato (Mt. 11, 12-15; 12, 28; Lc. 16, 16; 17, 20 sg.; I Cor. 15, 25); deve crescere (Mt. 13, 31 sg.), per tutto il mondo (Mc. 3, 13-19; 6, 7-13; 13, 9 sg.; 16, 15 sg. 20; Act. 1, 8; ecc.), passare ai gentili (Mt. 8, 10 sgg.; 21, 33-46; 22, 2-10 ecc.); s'identifica con la Chiesa, con a capo Pietro (Mt. 16, 13-20; Io. 21, 15 sgg.; I Cor. 12; Rom. 12, 3-8 ecc.); comprende buoni e cattivi (Mt. 13, 24-30, …
8:11
… Per lui il Vecchio Testamento contiene la storia e il destino non di un popolo solo, ma di tutta l'umanità, di cui annunziava la salvezza: il serpente raffigura la salvezza di tutti i credenti (Io. 3, 14-15); i patriarchi riceveranno nel loro convito i pagani (Mt. 8, 11). Anche Zaccheo è figlio di Abramo (Lc. 19, 9). La salute che G. offre è per tutti (J.-B. …
L'opposizione tra la Rivelazione attuata dal Cristo e la interpretazione giudaica dominante non poteva essere più stridente; essa fu fatale a Israele, che rimase fuori della salvezza (cf. Mt. 8, 11 sg.; ecc.).
8:12
… dalle cose sensibili, divenute strumento della divina vendetta) s'aggiunge alla cruciante privazione di Dio, come un suo complemento. È indicata nelle parole del Giudice Divino: «Ite in ignem aeternum» (Mt. 25, 41), in molti altri passi della Scrittura (Mt. 8, 12; Mc. 43, 47; 9, Lc. 16, 28; Iud. 6) e nel costante insegnamento della Tradizione.
… (II Pt. 2, 4); così anche Enoch 10, 12; 18, 11-19, 1; 88, 1; ivi è imprigionato Satana per 1000 anni (Apoc. 20, 7). L'inferno (v.) dei dannati è detto gehenna (v.); Gesù insiste sull'eterno supplizio dei reprobi nelle « tenebre extraterrestri » (Mt. 8, 12; 22, 13; 25, 30) ove è « pianto e stridore di denti » (Mt. 13, 42, 50; 24, 51) perché essi sono esclusi dal Regno di Dio (Lc. 13, 28) per avere respinto l'invito di Dio (Mt. …
8:14
Dal fatto che P. aveva a Cafarnao la suocera, guarita da Gesù (Mt. 8, 14; Mc. 1, 30 sg.; Lc. 4, 38), risulta che P. era sposato; non si conosce con certezza il nome della moglie, chiamata Giovanna dagli Orientali e Perpetua dagli Occidentali; non si sa …
8:16
Relativamente all'infestazione personale e all'ossessione diabolica i Sinottici ci parlano dei ripetuti incontri di Gesù con gli indemoniati, della loro liberazione al comando divino (Mt. 8, 16; 12, 22; 15, 22; 17, 14-17; Mc. 1, 23-26; 5, 2-13; 9, 16; Lc. 4, 33-35; 6, 18; 7, 21; 8, 2, 27-33; 9, 30, 43; ecc.); gli Atti Degli Apostoli (5, 16; 8, 7; 16, 16-18) ci attestano …
il camminare di Gesù sulle onde (Mc. 6, 48-51). Altri furono fatti per liberare gli ossessi, molto numerosi a quei tempi (Mt. 8, 16; 8, 28-34; 17, 14-18, ecc.). …
Vari accenni ai miracoli di Gesù pongono accanto ai malati guariti gli i. liberati (Mt. 4, 24; Mc. 1, 32, 34, 39; Mt. 8, 16; Lc. 4, 40 sg.; Mc. 3, 10; Lc. 6, 17-19; 7, 21).
8:17
3. Unicità del senso letterale. - Il fatto, piuttosto raro, che un testo veterotestamentario nel Nuovo Testamento venga applicato e spiegato in modi differenti (p. es., Ps. 2, 7, in Act. 13, 33 e Hebr. 1, 5 e 5, 5; o Is. 53, 4, in Mt. 8, 17 e I Pt. 2, 24), ha indotto vari teologi, particolarmente dal sec. XVI in poi, ad ammettere e difendere la teoria del plurileteralismo, sia la possibilità e sia il fatto che almeno …
SERVO DI JAHWEH (EBR. 'ÉBHEDH JAHWEH)
… Per gli scrittori del Nuovo Testamento basta confrontare Mt. 12, 18-21 con Is. 42, 1-4; Rom. 15, 21 con Is. 52, 15; Io. 12, 38 con Is. 52, 1; Mt. 8, 17 con Is. 53, 4; Act. 8, 32-35 con Is. 53, 7-8; Lc. 22, 37 con Is. 53, 12. Nei quali si rileva adempito in Cristo quanto è detto del S. di J. (cf. anche Lc. 2, 32 - Is. 42, 6; Mt. 11, …
8:19
SCRIBA (EBR. SÔPHÊR, PLUR. SÔPHÊRÎM, GR. ΓΡΑΜΜΑΤΕΌΣ)
… Tra loro tuttavia non vi furono solo perversi, come Gesù riconosce, ammaestrando quello che gli chiese di seguirlo (Mt. 8, 19 sg.) e dicendo a un altro che non è lontano dal regno di Dio (Mc. 12, 28-34). Giovanni Rinaldi
8:20
… il mondano; Lc. 6, 24, aggiunge la maledizione ai ricchi: Gesù è avverso ai ricchi perché combatte il mondo, il cui fasto e potenza contrastano col Regno di Dio (I Cor. 1, 26-28) e saranno annientati (Io. 16, 33; Apoc. 18, 10-19). Gesù, poverissimo (Mt. 8, 20; Lc. 9, 58), glorifica ed esige la povertà (Mt. 19, 21; Lc. 12, 33; 18, 22) in cambio del Regno (Mt. 13, 44, 46), essendo la ricchezza, fulcro della potenza terrena, effetto e causa …
… Theol., 2ª-2ª, q. 184, a. 1), adempendo non solo i comandamenti del Signore, ma anche i suoi consigli di povertà, castità e obbedienza (Mt. 29, 21; 19, 14; 8, 20; Lc. 9, 58). Tale atto riassume in un'unica offerta tutta la vita di un uomo, orientandone a Dio ed alla sua gloria tutte le opere successive, in una forma diversa da quella dei semplici cristiani. …
8:22
… Nella S. Scrittura tale verità è insegnata esplicitamente: «Ipsum audite» (Mt. 17, 5; Mc. 9, 6; Lc. 9, 35; II Pt. 1, 17), «Veni, sequere me» (Mt. 8, 22; 9, 9; 19, 21; Mc. 2, 14; 9, 6; 10, 21). Anche s. Paolo invita i fedeli ad imitare lui, come egli ha imitato il Cristo (I Cor. 4, 16; Gal. 2, 20). Anche l'imitazione dei Santi, …
8:23
… Alcuni riguardano la natura inanimata o irrazionale; p. es., il cambiamento dell'acqua in vino al banchetto nuziale di Cana (Io. 2, 1-11), la tempesta sedata sul lago di Tiberiade (Mt. 8, 23-27), la duplice moltiplicazione dei pani (ibid. 14, 13-21; 15, 32-38), la duplice pesca miracolosa (Lc. 5, 4-10; Io. 21, 1-11),
MATTEO, APOSTOLO, EVANGELISTA, SANTO
Is. 53, 4). In questi capitoli M. riferisce anche alcuni miracoli sulla natura e sulla morte (la tempesta sedata: Mt. 8, 23-34; la resurrezione della figlia di Iair: ibid. 9, 18-26), che invitano a riflettere sul carattere messianico di Gesù. 8) Il Messia organizza il suo regno scegliendo ed istruendo i 12 …
Nazaraeus nella Volgata (ebr. názir) si trova anche in Gen. 49, 26; Deut. 33, 16 (di Giuseppe), ove significa « principe », o « prescelto » e in Mt. 8, 23 (greco Ναζωραῖος), detto di Gesù, in quest'ultimo caso spiegato variamente (Zolli: « il predicatore »), ma forse equivalente solo a « Nazareno », con allusione all'epiteto messianico …
… Ad es.: la predicazione del Battista, il Battesimo e le tentazioni (Mt. 3,1 - 4, 12 = Mc. 1, 1-14 = Lc. 3,1-4, 14); la tempesta sedata, gli indemoniati geraseni, la guarigione del paralitico, la vocazione di Matteo-Levi, la disputa sul digiuno, la figlia di Jair e l'emorroissa (Mt. 8,23 - 9, 26 = Mc. 4,35 - 5,43 = Lc. 8, 22-56); la confessione di Pietro, la prima predizione della Passione, la trasfigurazione, il lunatico, la seconda predizione della Passione (Mt. 16,13 …
… Ivi raccolse le turbe e parlò loro, assiso su barche peschereccie (Mt. 13, 1-3); fra i pescatori del lago scelse i suoi Apostoli (ibid. 4, 18-22); sulla barca di Pietro lo traversò più volte da una sponda all'altra, calmando una furiosa tempesta (ibid. 8, 23-27). Ivi avvennero la pesca miracolosa (Lc. 5, 1-11), la moneta trovata da Pietro per pagare il tributo (Mt. 17, 20), le apparizioni di Gesù sopra le acque (ibid. 14, 31), infine, dopo …
8:28
(Mc. 1, 23-28; Mt. 8, 28-34; 9, 32-34; 12, 22; 15,
La notizia di Fl. Giuseppe (loc. cit., 3, 1) che il territorio di G. si estendeva sino a Tiberiade può spiegare la lezione di Mt. 8, 28 « regione dei Gadareni ». La città fu in antico ricca, popolata ed improntata di cultura
il camminare di Gesù sulle onde (Mc. 6, 48-51). Altri furono fatti per liberare gli ossessi, molto numerosi a quei tempi (Mt. 8, 16; 8, 28-34; 17, 14-18, ecc.). …
Alcuni fatti dimostrano il carattere personale ed intelligente dell'attività satanica negli i. Le più importanti liberazioni di i. sono: «l'uomo posseduto da spirito impuro» nella sinagoga di Cafarnao (Mc. 1, 23-28; Lc. 4, 33-37); l'i. di Gerasa (Mc. 5, 1-20; Mt. 8, 28-34; Lc. 8, 26-39; in bocca all'i. è anticipata la confessione di Pietro); la fanciulla i. sirofenicia (Mc. 7, 24-30; Mt. 15, 21-28; Gesù opera secondo la preghiera e la persuasione della …
8:29
… Egli è vero Figlio di Dio, proclamato tale dal cielo durante il Battesimo e la Trasfigurazione (Mt. 3, 17 e 17, 5; Mc. 1, 11 e 9, 7; Lc. 3, 22 e 9, 35), da Pietro per divina ispirazione (Mt. 16, 16), perfino dai demoni (ibid. 8, 29; Mc. 5, 7). Gesù stesso si dichiara Figlio di Dio e per questo è condannato a morte (Mt. 26, 63-64; v. FIGLIO DI DIO). …
8:31
… «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). …
8:33
Gen. 26, 21, «accusa» Esd. 4, 6) ricorre nella Bibbia ebraica nove volte come nome comune: «avversario» in guerra (I Sam. 29, 4; I Reg. 5, 18; 11, 14, 23, 25) o in tribunale (Ps. 108, 6) o colui che sbarra la via: II Sam. 19, 23; cf. Mt. 16, 23 e Mt. 8, 33: Gesù respinge Pietro che gli ostacola la strada verso la croce; I Mach. 1, 36 la fortezza Akra è eretta εἰς ἀνάβολον, come «sbarramento». …
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.